Theological  Seminary,  g 
C.     7. 


y  . 


/' 


71 


^-^.j/g. 


THE 

IMPERFECTION 

OF    THE 

CREATURE, 

AND    THE 

Excellency  of  the  Divine 

COMMANDMENT; 

ILLUSTRATED 

In  Nine  Sermons  on  Pfal.  cxix.  960 

By  John  Barnard,  A.  M. 

Paftor  of  a  Church  in  Marblehead. 

This  I  fray,  that  your  Lo've  may  abound  yet  more  and  morc^ 
in  Ktionvledge,  and  in  all  Judgment ^  that  ye  may  appro^ce 
things  that  are  excellent  ;  that  ye  may  he  Jincere,  and 
'Without  Offence,  'till  the  Day  of  CHRIST.  Phil.  I.  9,  10. 

BOSTON,  New-England, 

Printed  and  Sold  by  R  og  s  r  s  and  F  o  w  l  e  in  Queen  ftreet, 
and  by  D.  G  0  o  K  I  N  in  Marlborough  Street, 


MDCCXLVII. 


■Q'hi 


The    CONTENTS. 

Page 

The  Text.  P/.  119.  96.  i 

Doa.  1.  'np^HE  Perfedion  of  the  Creature  is  limited,  and 

X     finite  4 

I .  'Tis  limited  in  its  Nature  and  Meafure  $ 

1 .  View  it  abftradledly  and  by  itfelf  id. 
No  Creature  poffefied  of  all  Excellencies  6 
Nor  any  in  the  higheft  Degree  7 
GOD  only  abfolutely  perfedl  8 
A  finite  Mind  may  comprehend  them  id. 

2.  View  it  in  it's  Relation,  to  Man  9 
Two  Rules  to  try  it's  Perfedlion  10 

I .  The  Creature  can't  perfeft  our  Nature  id. 

Our  Perfeftion  lyes  in  moral  Reftitude  id. 

No  Creature  can  cure  our  Diforder  1 2 

Not  by  the  Knowledge  of  it  id. 

Not  by  the  Enjoyment  of  it  16 

Worldly  PoiTefTions  have  powerful  Temptations  18 

Not  by  the  beft  Improvement  of  it  20 

Unfanflifyed  Nature  improves  all  for  felf  21 

To  redlify  the  Soul  is  a  fupernatural  Work  22 

2,  The  Creature  can't  compleat  our  Happinefs  25 

No  Happinefs  without  Reftitude  z6 

Our  Happinefs  lieth  not  in  ourfelves  id. 

I.  The  Creature  is  not  a  proportionable  Good  ?S 
Objefls  of  Senfe  are  not  fuited  to  Spirits  30 
Happinefs  founded  in  Likenefs  Jl 
The  Creature  is  not  proportionable  to  our  Wants  id. 
Can't  free  the  Soul  from  Subjeftion  to  Senfe  32 
Nor  from  Guilt  33 
Nor  from  Condemnation  id. 
Nor  furnilh  the  Soul  with  a  proper  Manfion  34 
The  Creature  is  not  proportionable  to  our  Cravings  3  5 
GOD  only  a  fatisfadlory  Good  36 
The  Creature  is  not  proportionable  in  Duration  t^^id. 
The  Soul  is  immortal  '3.7- 

?■.  The  Creature  is  not  truly  and  fully  enjoyed  38 

Our  prefent  PoirelTion  dependant  39 

We  are  only  Stewards  ■       40 

No  Happinefs  without  Union  id, 

GOD  can't  make  happy  without  Enjoyment  4 1 

II.  Creature  Perfedion  finite  in  Duration  id. 

A  3  Tl^e 


The    CONTENTS. 

The  World  come  to  an  End  of  it's  prefent  Form  42 

We  can't  tontinue  in  this  World  43 

Ufe  I.  What  Reafon  have  we  to  mourn  our  Apoftacy  45 

Sin  has  turned  a  Paradife  into  a  Wildernefs  46 

Sin  has  ftriped  us  of  our  PoffefTion  47 

2.  Should  not  be  chiefly  concerned  about  this  World  50 
But  have  our  Eye  upon  our  main  Intereft  52 
It  levels  us  with  Brutes  to  mind  only  this  World  5  3 

3.  We  ought  not  to  trufl:  in  tlie  Creature  55 
Can't  fupport  us  under  outward  Troubles  id. 
Can't  quiet  the  Confcience  56 
Will  not  avail  in  the  Day  of  Death  57 
Will  be  infignificant  at  Day  of  Judgment  58 
Will  afford  no  Relief  under  divme  Wrath  60 

Ufe  2.  This  reproves  fuch  as  feek  Happinefs  in  the  Creature 

6i 

As  the  Covetous  Worldling  id, 

And  the  unrighteous  Perfon  63 

This  reproves  fuch  as  abufe  the  Creature  66 

As  fuch  as  nourifh  their  Pride  G-j 

And  Indulge  their  Intemperance  68 

Ufe  3.  Behave  wifely  refpefting  the  Creature  70 

Don't  raife  your  Expeftation  too  high  71 

Be  moderate  in  your  Regards  to  the  World  72 

Be  not  impatient  under  Loffes  id. 

Retrieve  the  Creature  from  its  Imperfedion  73 

Get  it  fanftify'd  by  the  Word  and  Prayer  id. 

Improve  it  to  the  beft  Purpofes  74 

PoB.  11.  The  Commandment  of  GOD  is  exceeding  broad  78 
By  the  Commandment  underfland  the  whole  Divine  Reve- 
lation id. 

1 .  'Tis  exceeding  broad  if  we  confider  its  Rife  79 
'Tis  a  Revelation  from  GOD  id. 
Its  Charaflers  evidence  its  Divinity  81 
The  clear  Teftimony  of  the  Author  of  cur  Religion  82 
The  Revelation  handed  downuncorrupt  85 
All  Creatures  originate  from  the  Will  of  GOD  84 
The  Commandment  from  the  divine  Nature  85 
Moral  Good  founded  in  the  Divine  Nature  87 
What  GOD  willeth  is  therefore  morally  good  id. 
The  eternal  Law  of  Nature  is  the  Law  of  GOD  88 

2.  'Tis  exceeding  broad  in  its  Nature  id. 
Adapted  to  the  Lav/giver  89 
Suited  to  the  Capacity  of  the  Subjefl  ia. 
Requireth  nothii)g  but  what  is  reafonaUe  90 
Provideth  Strength  to  perform  Duty    ^  9? 

JRequireth 


The    CONTENTS. 

Requireth  the  whole  of  our  Duty  53 

As  it  refpefis  our  Creator  id. 

What  we  are  to  believe  concerning  GOD  94 

What  the  Homage  we  owe  to  GOD  97 

Oar  Duty  to  be  performed  in  a  fpiritual  Manner  98 

Our  Duty  exceedeth  our  Performance  99 

Requireth  our  whole  Duty  to  Man  100 

3.  The  exceeding  Breadth  is  feen  in  the  Extent  of  its  Objeft 

lOI 

Every  individual  Perfon  102 

All  of  Man,  Body  and  Soul  104 

Obligatory  upon  Confcience  id. 

Extends  to  Angels  106. 

4.  Exceeding  broad  in  the  End  and  Defign  of  it  1 09 

1 .  The  End  is  to  make  us  truly  wife  1 10 
Worldly  Wifdom  gained  by  it  id. 
Defigneth  to  make  us  fpiritually  wife  1 1 1 
Affords  the  Knowledge  of  the  beft  Things  1 1 3 
ImprefTes  our  Minds  with  them  i  14 

2.  It's  Defign  is  to  make  it  really  Good  1 16 
The  Commandment  begetteth  Faith  id. 
Faith  the  Root  of  Goodnefs  1 17 
No  Abfurdity  in  believing  Do£lrines  that  contain  Myfleries 

ii3 

The  Commandment  revealeth  CHRIST  1 19 

The  Commandment  converteth  the  Soul  121 

Not  only  the  Body  but  the  Soul  iuffersby  the  Fall  122 

The  Commandment  convinceth  of  Sin  and  Mifery  1 23 

Recovereth  from  Sin  and  Mifery  135 

'Tis  the  Spirit  maketh  it  efFefiual  126 

The  Commandment  maketh  us  holy  127 

The  Command  enjoins  Holinefs  128 

Setts  holy  Examples  before  us  id. 

Produces  Holinefs  in  us  129 

3.  Its  Defign  is  to  make  us  compleatly  happy  133 
Affords  Comfort  and  Joy  in  this  World  134 
Yieldeth  fupport  under  Afflidtions  136 
Diredeth  not  to  bring  them  upon  us  id. 
Shews  where  to  fetch  Comfort  under  them  1 3  7 
Promifes  adapted  to  us  138 
Gives  Comfort  under  Soul  Trouble  139 
Joy  and  Peace  the  Effeft  of  keeping  them  140 
TheComfortof  the  Holy  Ghoft  _  143 
The  Commandment  leads  to  compleat  Happinefs  in  the 
World  to  come  144 
The  Commandment  informs  us  of  Happinefs  145 

Sheweth 


The    C  O  N  T  E  N  T  S. 

Sheweth  us  how  it  is  procured  for  us  146 

Diredleth  us  the  Way  to  it  id. 

Qualifies  us  for  it  id. 

Confirms  it  to  us  147 

Ar.d  this  Happinefs  is  every  Way  fuitable  to  us  i*; 

To  our  Nature  id, 

To  our  Condition  148 

'Tis  a  Happinefs  full  andfufficient  149 

And  fliall  never  have  an  End  150 

5.  Exceeding  broad  in  it's  Duration  152 

Committed  to  writing  153 

Thole  Writings  wonderfully  preferved  154 

The  things  contained  in  the  Bible  durable  155 

The  EfFeds  on  the  Heart  permanent  157 

The  Precepts  everlafting  158 

The  Subjed,  but  not  the  Command  changed  159 

life    I.  Oflnftruftion. 

i.  See  theGoodnefs  of  GOD  in  giving  his  Commandment  161 
Natural  Light  would  not  fhew  us  our  Duty  and  Intereft  163 
Keafon  may  ice  the  equity  of  what  is  revealed  but  not  dif- 
cover  it  164 

The  learned  Heathen  beholden  to  Revelation  165 

>Jo  Light  of  Nature  could  difcover  a  Saviour  x66 

God  requiretli  only  a  reafonable  Service  id. 

Goodneis  to  recover  us  from  our  Apoftacy  167 

Strange  that  IVIen  of  Senie  fhould  forfake  Revelation  to  ad- 
here to  Reafon  168 
Our  Light  clearer  than   that  of  the  Jews                           169 

2.  See  our  indifpenfable  Obligations  to  keep  the  Command- 
ments of  GOD  170 
Ought  to  believe  its  Doflrines  171 
Our  Reafon  a  Judge  of  the  Evidence  but  not  the  Truth  of 
a  Revelation  _  172 
Myfteries  in  Religion  to  be  believed  173 
Obliged  to  obey  Divine  Precepts  175 
The  Commandment  moil  Excellent  therefore  to  be  obeyed 

176 
Its  Defign  infers  Obedience  178 

As  it  RefpeQs  Societies  id. 

As  it  refpedleth  ourfelves  179 

Obedience  due  to  every  Commandment  i8i 

Tho'  we  cannot  fee  the  Reafon  of  it  182 

GOD  not  Arbitrary  in  his  Commands  183 

GOD  knovveth  v/hat  is  confiftent  with  himfelf  184 

His  VVill,  not  the  Fitnefs  of  things,  our  Rule  185 

Wc  mud  not  be  partial  in  our  Obedience  187 

We 


The    CONTENTS. 

Wc  muft  be  conftant  in  our  Obedience  i  ^9 

3.  Hence  Religion  our  trueft  Wifdom  n;z 
*  The  Obedient  Soul  does  his  Duty                                   i93 

Does  nothing  in  his  Obedience  to  be  afhamed  of  1 94 

If  he  fhould  at  laft  be  miftaken  yet  he  has  afted  wiiely  ic)s 

4.  Hence  'tis  a  great  Evil  to  flight  the  Commandment  197 
To  turn  it  into  Jeft  and  Ridicule  *9^' 
To  form  unfcriptural  Modes  of  Worfhip  201 
To  Neglea  to  read  the  Word  202 
To  Neglea  publick  Worlhip  203 

5.  See  how  Short  we  come  in  our  befl  204 
No  Man  fmlefs  205 
We  fail  in  many  Duties  206 
'Tis  hard  to  preferve  ourfclves  in  Dangers  209 
The  leaft  Defea  a  Sin  210 
We  can't  yield  perfea  Obedience  in  this  Life  2 1 1 
Wondrous  Mercy  to  accept  our  fervices  z  1 2 
No  Juftification  by  the  Law  but  by  CHRIST  213 

6.  Hence  the  Office  of  the  Gofpel  Miniftry  is  very  honoura- 
ble ^'9 
But  very  difficult                                   .  ^^^ 

7.  Hence  fee  the  mifery  of  the  Difobedient  ^  227 
They  carry  about  with  them  great  part  of  their  Miiery  229 
And  will  be  miferable  for  ever  232 
That  Mifery  exquifitely  pungent  233 

And  everlafting  . ,    ,    .        r  ^^'^ 

8.  Hence  we  fhould  not  content  ourfelves  with  the  bare  Letter 
of  the  Commandment  ,  235 
But  fearch  out  the  fpiritual  Meaning  and  fubmit  our  Wilis 
and  Confciences  to  it  236 

U/e   2.  Of  Exhortation 

To  pay  a  due  Regard  to  the  divine  Commandment  237 
Perfea  Conformity  to  the  Will  of  GOD  the  Work  andHap- 
pinefs  of  Heaven  238 

Our  Obligations  to  Obedience  very  great  239 

Our  Crimes  aggravated  in  our  Difobedience  240 

Treat,  therefore,  the  Commandment  with  an  honeft  Heart 

241 
Highly  prize  the  Commandment  242 

Diligently  ftudy  the  Commandment  245 

Bring  yourfelves  and  aaion  to  the  Commandment  245 

Live  upon  the  divine  Commandment  246 


The  Author's  Abfence  from  the  Prefs  has  occafioned  fome 
Errors  which  need  correfting,  as  well  as.  fome  Neglefts  ia 
pointing  which  may  be  born  with. 

ERRATA. 
Page  19.  Line  20.  for  has,  read  /.^a've.  p.  29.  /.  30.  x.  fidteS. 
p.  31.  /.  21.  dele,  Affinity,  p.  35./.  17.  r.  Maunors.  I.  21.  after 
Variety,  add.  and,  p.  45.  /.  30.  r.  fuited.  p.  46.  /.  29.  r.  fuited. 
p.  51,  /.  19.  after  Earth,  add,  a  Semicolon,  p.  6'].  I.  ult.  v.Jit- 
teth.  p.  82./.  23./.  Will.  x.Wit.  p.  86.  /.  22.  after  Pow^r.add 
a  Semicolon,  p.  87.  /.  19.  after  of,  add,  the.  p.  105.  /.  12,  /. 
fnake,v.  made.  p.  1 16.  /.  Z"] .  2!tKS.x  Apojlles ,  add,  a  Comma,  p. 
133.  /.  3./.  ^i*^,  r.  ^^^.  p.  136.  /.  4.  f.  into,  r.  /a.  /.  27.  r. 
fuited.  p.  144.  /.  25.  at  the  Beginning,  add,  2.  /.  27.  r.  /(f«45r 
p.  155.  /.  35.  at  the  Beginning,  add,  2.  p.  156.  /.  27.  r.  Fri- 
diBion.  p.  175.  /.  28.  af.  is.  add,  our.  p.  183.  /.  11.  r.  Rule 
p.  185.  /.  8.  f.  /«^f.  r.  fafe.  p.  209.  /,  20.  after  in,  add  a 
Comma,  p.  210.  /.  i.  for  and,  x.  to.  p.  220./.  2.  i.  from,  r. 
K/oK.  p.  227./.  24.  before  ififWi?,  add,  7.  p.  235.  /.  34.  f. 
•what,  X.  that.  p.  236.  /.  4.  f.  may,  r.  ffi«^. 
In  the  Margin. 
P.  5.  r.  Gm.  i.  p.  7.  r.  14.  p.  13.  r.  11.  Ti'm.  p.  i6.  r.  EccL 
ii.  p.  17.  r.  Jam.'ii.  p.  37.  /.  2,  f.  42.r.  46.  p.  58.  r.  7<?5. 
xiv.  p.  70.  r.  CV.  vi.  p.  100.  /.  2.  r.  i  Thef.  iv.  p.  112.  f.  7. 
r.  8.  p.  129.  /.  2.  r.  Joh.xwW.p.  142,1.  Gal.  vi.  4.  p.  147. 
r.  1.  Job.  p.  148.  /.  I.  f.  17.  r.  27.  p.  157.  /.  I.  f.  14.  r.  t^. 
p.  213.  r.  Rom,  iii.  ao. 


tjjfi  c^  clft)  c^  t'jjj  t)^o  <)JJj  <)^  <^  «){£i  tjjfj  cijj  «^ 

«!» 'I? '-J' 4'' 'I' 'i^ 'I' 'i^  4' ^l**  4?  rl' 'f? '^ 'i<' '$' '!> ')!^ 
THE 

Imperfection 

OF    THE 

CREATURE. 

S  E  R  M  O  N     I. 

Psalm    CXIX.   96. 

[    have  feen    an   End  of  all  Per-- 
feSiion    ;     but   thy    Commandme7tt 
is   exceeding   broad, 

THIS  Pfalm  gives  us  a  fair,  and  beau- 
tiful, Idea  of  exalted  Piety  ;  every 
Verfe  of  it  breathes  the  deepeft  Devd- 
tion,  and  exprefTes,  in  bright  Charac- 
ters, the  Pfalmiji's  high  Guft,  and 
Relifh  for  the  Divine  Law.  How  deeply  is  ic 
engraven  upon  his  Heart  ?  while  his  continual 
Meditation  upon  it  is  fweet,  and  his  utmoft  Care 
is  to  regulate  himfelf,  in  his  whole  Condud,  by 
it,  as  the  perfect  Rule  of  Life.  How  does  it 
dwell  upon  his  Tongue  ?  while  he  triumphs  in 
B  ths 


ti  71) e    hnperfeBion         Seriii.  1* 

the  Praife  of  it,  and  recommends  it  to  us,  as  rhofl 
worthy  of  our  higheft  Regards,  by  the  mod  al- 
luring Arguments,  of  its  ov/n  native  Excellency^ 
and  the  bleffed  Advantages  that  ever  accompany 
a  fincere  and  hearty  Obiervation  of  it  •,  and  as 
tranfcendently  illuftrious,.when  compared  with  the 
utmofl:  Perfedion,  and  Dignity,  the  whole  Creation 
can  pretend  unto. 

It  is  by  Way  of  Com  pari  Ton,  that,  in  the 
Words  I  have  read,  he.raifcs  his  own  Value,  and 
jEfteem  of  it  -,  and  urges  it  upon  us,  as  challeng- 
ing our  moft  prevailing  Affeftionj  and- vigorous 
Endeavours  to  conform  our  felves  to  the  holy 
Rules  of  it  :  /  have  feen  an  End  of  all  Perfe^ion  5 
hut  Thy  Commandment  is  exceeding  broad.  In  which 
Words,  there  is  evidently  a  Comparifon  made^ 
bet\veen  the  Perfe^ion  of  the  Creatures^  or  all  the 
Excellency  that  is  to  be  found  upon  the  Things 
of  this  Worlds  and  the  Excellency  of  the  Divins 
Commandment  •,  and  the  holy  Pfalmifl,  who  had  a 
juft  Acquaintance  with  all  that  is  excellent  in  the 
Creature,  as  being  King  in  Jefhurun^  and  a  large 
Experience  of  the  Sweetneis  of  the  Command- 
tnent  of  GOD,  as  being  a  Favourite  of  Heaven, 
and  fo  a  proper  Judge  in  the  Cafe,  (befides  his 
being  under  the  Influence  of  the  Divine  Sptration) 
plainly  declaring  in  Favour  of  the  Law  of  God,  and 
afluring  us,  that,  tho'  there  is  an  End  to  all  the  Per- 
feSlion  that  is  to  be  found, upon  the  Creatures,  yet 
the  Commandment  of  God  is  exceeding  broad  •,  the 
Excellency  of  it  far  furpalTes  that  of  the  Creatures, 
both   in  Extent,   and  Duration. 

/  have  feen  an  End  of  all  PerfeSlion,  or  I  have 
feen  to  the  End  of  all  the  Perfedion  the  whole 
World  can  boaft  of.  When  1  examine  the  Beau- 
ties, and  Excellencies,  of  the  Creatures,  I  need 
not  to  travel  far,  in  the  Search,  before  1  come   to 

their 


iSerm.  I.       of  the-  Creature.  3 

their  utmoft  Limits,  and  fee  their  culminating 
Point  j  they  fall  within  the  Compafs  of  my  Un- 
derftanding,  and,  at  moftj  are  to  be  meafured  by 
finite  Reafon  and  View.  I  have  feen  too^  by  Ex- 
perience, that  all  created  Perfeiflion  is  as  finite  in 
its  Duration,  as  limited  in  its  Nature  ;  and  how- 
ever fair,  and  prom.ifing,  it  appeared  to  me^  while 
at  a  Diftance,  yet,  when  it  came  within  my  Rcach^ 
and  I  was  ready  to  flatter  my  felf  with  a  long  Se- 
ries of  Happinefs  in  the  Enjoyment  of  it,  I  was 
foon  convinced  of  my  wild  Millake,  for  it  winged 
it  felf  away  from  me.  So  the  greateft  Luftre  here^ 
not  only  has  its  dark  Spots,  but  performs  its  dated, 
and  fliort.  Revolutions,  and  then  fets  in  Obfcurity. 
The  Glory  of  this  World  is  tranfient  and  fadings 
and  the  faireft  Lilly  will  foon  wither  away.  So 
have  I  feen  an  End  of  all  Perfediion  in  the  Crea- 
ture •  all  the  Things  of  this  World,  which  Men 
Value  and  efteem  at  fo  high  a  Rate,  their  Wifddni 
and  Knowledge,  their  Strength  and  Fortitude, 
their  Beauty  and  Gaiety,  their  Wealth  and  Furni- 
ture, their  fhowy  Trapings  and  Marks  of  Honour^ 
their  Greatnefs  and  Magnificence,  the  Excellency 
of  it  all  is  limited  in  its  Meafure,  and  finite  in  its 
Duration. 

But^  Thy  Comntandment  is  exceeding  broad.  The 
Excellency,  and  Perfedtion,  of  thy  Commandment 
vainly  tranfcends,  both  in  Meafure,  and  Duration,  all 
that  is  to  be  found  upon  the  Creature.  This  is  an  un- 
meafurable  Field  ^  the  further  I  travel  in  it,  the  more 
indeed  I  fee  of  its  large  Extent ;  but  yet,  I  am  never 
the  nearer  to  the  End  of  it.  Here  lies  the  fuperior 
Excellency  of  thy  Commandment,  that,  view  ic 
which  Way  I  will,  I  fee  it  all  bright  and  illuflri- 
ous,  without  the  leaft  Spot  to  fhade  its  Glory  ; 
and  the  more  1  examine  the  Beauties  of  it,  the 
more  I  behold  the  Wonders  out  of  thy  Law,  but 
B  2  yet 


4  Th^  ImperfeElio7i        Scrni.  1. 

yet  there  remains  an  infcriitable  Depth  behind* 
which  I  am  not  able  to  fathom.  The  higher  1 
climb  this  fteep  Afcent,  I  am  the  more  railed  a- 
hove  the  loftieft  Pinnacle  of  created  Perfcdion, 
but  the  Excellency  of  thy  Commandment  main- 
tains a  continued  Elevation,  and  is  forever  above 
my  Reach,  and  View.  So  is  it,  too  broad  at  Bot- 
tom^ and  at  Top  too  high,  for  the  utmoft  Stretch  of 
finite  Underftanding. 

Befides,  'tis  forever  fettled,  and  made  faft  in 
Heaven  :  that,  when  the  Perfedion  of  the  Creature 
fhall  fail,  and  all  it's  Excellency  perifh,in  the  Ruins 
of  Time,theL.ufl:reof  thy  Law  fhall  forever  fiourifh, 
norfliall  the  longefl:  Duration  be  able  to  corrode  it, 
or  dull  it's  Glory.  Thus  I  have  feen  an  End  of  all 
Perfe5fion  •,  but  thy  Commandment  is  exceeding  broad. 

Having  given  this  general  Difcant  upDn  the 
Words,  I  am  now,  more  particularly,  to  difcourfe 
on  the  feveral  Parts  of  them,  under  thefe  two  Doc- 
trines, which  are  evidently  contained  in  them  :  viz. 

Doc.  I.  That  the  Perfciflion  of  the  Creature  is 
ftmited,  and  finite. 

.    Doc.  II.  That   the  Com.mandment  of  God   is- 
exceeding  broad. 

I  fliall  begin  with  the  firfl  of  thefe  Dodrines. 

Doc.  I.  That  the  Perfection  of  the  Creature  is 
limited,  and  finite  •,  limited  in  it's  Mcafure,  and 
finite  in  it's  Duration. 

In  difcourfing  on  this  Head,  I  fliall  endeavour  to 
evidence  thefc  two  Things. 

I.  That  the  Perfection  of  the  Creature  is  limited 
in  it's  Nature  and  Mcafure. 

IL  That  the  Perfedion  of  the  Creature  is  finite 
m  it's  Duration. 

I.  The 


Serm.   I.         of  the  Creature.  5 

I.  Thefirft  Thing  I  have  to  do  is,  to  fliew,  that 
the  Perfeflion  of  the  Creature  is  limited  in  it's 
Nature  and  Meafure.  And  this  will  fufficiently 
appear,  if  we  take  a  View  of  the  Creature  abftradl- 
ediy,  and  by  it's  fcif,  or  in  it's  Relation. 

I.  Let  us  take  a  View  of  the  Creatures,  ab- 
flradedly,  and  by  themfelves,  and  we  fliall 
plainly  lee  an  End  of  all  Perfeftion.  For  there 
is  nothing,  within  the  Compafs  of  created  Na- 
ture, fo  exalted  in  its  Form,  and  Endowments, 
as  to  Jay  Claim  unto  the  high  and  honourable 
Title  of  Perfedion.  There  is,  indeed,  a  Sort 
of  Perfedion  belonging  unto  all  the  Creatures, 
namely,  a  Perfection  of  Being  •,  that  is,  that 
they  are  Creatures  of  that  Rank,  and  Order, 
which  the  great  and  wife  Creator  defigned  them 
for  ;  fo  they  are  perfeft  in  their  Kind,  and  want 
nothing  to  render  them  as  compleat,  in  their 
Natures,  as  they  were  originally  intended  to  be. 
And  thertifore  when  the  Infinite  Mind  farveyed  the 
Works  of  His  Hand,  after  He  liad  finiflied  the  Six 
Days  Creation,  He  laid  of  them  all,  {a.  )  they  are 
very  good  :  that  is,  prefect  in  their  Kind  ;  and  as 
they  all  were  made  vhat  they  were  intended  for  ; 
fo  they  fl:iall  all  anfwer  the  ieveral  wife  Ends  for 
which  they  were  created,  and  all  confpire  to  this 
ultimate  End  of  their  Being,  the  fhewing  forth  of 
their  Maker's  Praife.  But  though  the  Creatures 
can  boaft  of  this  Perfedion  of  Being,  or  Kind, 
which  agrees  to  the  meanefl:  Infed  -,  as  well  as  to 
the  higheft  Angel,  yet  this  hinders  not,  but  that 
we  may  fee  to  the  End  of  all  Perfedion  upon  the 
Creatures,  as  to  the  real  Nature,  Meafure,  and  De- 
gree thereof.  For  this  Perfedion  of  Being  is  but 
improperly  called  Perfedion.  Perfedion,  properly 
fpeaking,comprehends  in  it  all  poflible  Excelkncie?-^ 
(«.)  Goi.  3.  31. 

8.  3:-  SBil 


6  The  ImperfeBion         Serm.   I 

and  in  the  utmoft  pofTible  Degree  of  thefe  Excel- 
lencies. And  there  is  no  Man  can  imagine,  buc 
that  the  great  Creator  could,  if  He  had  pleafed, 
have  furnifhed  any  of  His  Creatures  with  fome  Ex- 
cellencies which  they  are  now  deftitute  of,  or  have 
endowed  them,  with  thofe  Excellencies  they  are 
poffefTed  of  in  a  higher  Degree  -,  though  yet  it  is 
no  Argument  that  they  are  not  perfedl  in  their 
Kind,  that  more,  and  greater.  Excellencies  are  not 
conferred  upon  them,  than  their  Nature  required  : 
and  to  find  Fault  that  the  Creatures  have  not  that 
Perfedion  which  any  of  them  might  have  had,  is  to 
complain  of  the  Creator  for  His  making  fuch  a 
Variety  of  Creatures,  or,  indeed,  for  His  making 
any  Creature  at  all,  for  the  very  beft  does  and  cannot 
but  fall  fliort  of  Pcrfedion,  becaufe  it  is  a  Creature. 
So  that  we  may  plainly  fee  an  End  of  all  Perfedlioa 
in  the  Creatures,  in  that, 

I.  There  are  none  of  the  Creatures  that  an  pre- 
tend to  be  pofTefled  of  all  poffible  EMcellencies.. 
God  has  furnifned  His  feveral  Creatures  with  a  very 
great  Variety  of  Excellencies  fuited  to  their  parti- 
cular Natures,  to  fome  more^  and  fomc  lefs,  buc 
there  is  none  of  them  all  can  boaft,  I  have  all, 
and  can  have  no  more  added  to  me  :  But,  to 
allude  to  the  Jpoftle*s  Exprefllon,  {b)  There  are 
cekjiial  Bodies,  and  Bodies  terrefiial  -,  but  the  Glory 
cf  the  celejiial  is  one^  and  the  Glory  of  the  terrefiial 
is  another  :  There  is  one  Glory  of  the  Sun,  and  an- 
other Glory  of  the  Moon,  and  another  Glory  of  the 
Stars  ;  yea,  and  one  Star  differeth  from  another 
Star  in  Glory.  So  the  alwife  Creator  hath  diftri- 
buted  to  the  feveral  Creatures  their  various,  and 
particular,  Excellencies  •,  and  while  one  prides 
himftdf  in  his  Beauty,  another  triumphs  in  his 
Strength,  and  a  third  glorieih  in  his  WifJom  and 
(i)    :  Ccr.  ;:v.  jo,  4.1 . 

Underftanding  ; 


Serm.  I.  of  the  Creature,  j 

Underflanding  %  but  none  of  them  can  fay,  I  am 
poflefTed  of  all  Excellencies,  and  need  no  more  to 
attain  unto  compleat  Perfedion.  The  mod  pe- 
netrating Eye  cannot  fay  to  the  aftive  Hand,  I 
have  no  Need  of  thee  \  nor  the  exalted  Head  tQ 
?he  deprefied  Feet,  I  have  no  Need  of  you. 
There  may  be  fome  Excellencies,  in  the  lower 
Order  of  Beings,  which,  perhaps,  the  higher  are 
without  i  and  there  are  other  Excellencies  which 
are  altogether  incompatible  unto  any  mere  Crea- 
ture, even  the  higheft  \  fuch  are  the  incommuni- 
cable Perfeftions  of  the  fupream  Deity,  whofe 
Prerogative  alone  it  is,  to  fay,  /  am  that  I  am.  (c) 
Befides, 

2.  There  is  no  Excellency  pofTefs'd  by  any  of 
the  Creatures  in  the  utmoft  poffible  Degree  of 
that  Excellency.  There  are  not  only  feveral  Ex- 
cellencies, which  are  peculiar  to  this  or  that  Crea- 
ture, which  others  are  deftitute  of,  but  even  thofe, 
among  the  Creatures,  which  have  the  largeft 
Share  in  the  Divine  Bounty,  yet  are  not  Owners 
of  any  one  Excellency,  no  not  that  which  they 
moft  glory  in,  in  its  proper  Perfedion.  For 
where  there  is;  proper  Perfection,  there  is  an  Infi- 
nity of  that  Excellency,  and  there  cannot  be  any 
pofliblc  higher  Degrees  of  it.  But  if  the  parti- 
cular Excellency,  any  Creature  is  poficfiTed  of,  will 
admit  any  further,  or  higher.  Degrees  of  the  fame 
to  be  yet  added  to  it,  *tis  then  very  evident,  that 
that  Excellency  is  not  poflefTed  in  its  utmoft  Ful- 
nefs,  and  that  therefore  it  wants  of  proper  Per- 
feflion  :  And  to  fuppofe,  that  any  one  Creature, 
even  the  brighteft  among  ^all  the  Sons  of  the 
Morning,  fhould  be  Owner  of  any  one  Excellency, 
in  the  utmoft  polTible  Degree  thereof,  is  to  fup- 
pofe that  Creature  to  be  ec|ual  with  GOD  >   thaa 

f' )   E.xod.  iii,   24, 

B:  4.  vyh';Qb 


8  ^The    ImperfeBion       Serm.    L 

V^hich  what  can  imply  a  greater  Contradiftion  ? 
The  Diftancc  between  Finite,  and  Infinite,  is  too 
great  to  admit  of  any  Gradation,  fo  that  there  is 
no  pafiing  from  the  one  to  the  other  ;  'Tis  ut- 
terly impofTible,  that  a  Creature,  which  is,  by  the 
Law  of  bis  make,  of  the  lower  Order  of  Being, 
Ihould  ever  rife  to  the  higheft,  as  he  muft  do  to 
be  inverted  with  any  one  Excellency  in  a  proper 
Infinitude  •,  becaufe  it  can  never  ceafe  to  be  a 
Creature  •,  as  it  neceflarily  muft  do  to  be  Infinite, 
"Where  there  is  true  Perfeflion,  there  is  all  ;  all 
in  Kind,  and  all  in  Degree,  and  This  is  no  where 
to  be  found  but  in  the  great  Creator,  who  is  all 
Perfe£l^  to  whom  nothing«:an  be  added,  nor  from 
whom  any  Thing  fubftradted,  in  whom  is  every 
real  Excellency,  and  in  the  moft  tranfcendent  Mea- 
fure,  and  Degree,  beyond  all  that  we  can  fpeak, 
or  think  of.  All  the  Excellencies  of  the  Crea- 
tures are  derived  from  GOD,  theimmenfe  Fountain 
of  Perfedion,  the  Father  of  Lights  from  ivhom  comes 
every  good  and  prfeEi  Gift  •,  and  the  Streams, 
which  any  of  the  Creatures  partake  of,  necefiarily 
fall  fhort  of,  and  are,  in  Degree,  below,  that  Ful- 
nefs  which  is  in  the  Fountain,  that  conftantly  fup- 
plies  them,  where  all  Excellencies  centre,  and  are 
in  their  higheft  Exaltation.  Therefore  GOD  juft- 
ly  challenges  His  People,  in  that  Strain,  of  the 
Prophet  Jfaiah^  (d)  'To  whom  will  ye  liken  me^  and 
wake  me  equal  -,  and  compare  jne,  that  we  may  he 
like  ?     To  which  I  might  add, 

3.  That  the  higheft  Degree  of  Perfection  in 
the  Creature  may  be  fcanned,  examined,  and  com- 
pafTed,  by  an  intelligent  finite  Mind,  Though 
we  may  not  be  able  to  underftand  alJ  the  Excel- 
lencies that  are  in  fome  of  the  Creatures,  yet   this 

(d)  IJa.  xlvi.  5. 


Serm.  I.  of  the  Creature.  g 

may  be,  not  the  Want  of  Capacity  in  us  to  com- 
prehend them,  but,  the  Want  of  their  lying  open 
to  our  Search  and  Enquiry.  There  are  Intelli- 
gences, of  a  higher  Order  than  our  felves,  that 
excel  in  Wifdom  and  Knowledge,  who  may  have 
a  juft  Underftanding  of  their  own  Excellencies, 
and  of  the  Creatures  below  them.  Yea,  we  our 
felves  are  able  to  conceive  of  much  greater  Ex- 
cellencies, greater  Degrees  of  Perfedion,  than  are 
to  be  found  upon  any  of  the  Creatures  ;  as  the 
infinite  Perfeftions  of  GOD.  So  that  a  finite  and 
bounded  Capacity  may  reach  to  the  utmoft  Extent 
of  created  Excellency  j#  which  fhews  that  the 
Perfection  of  the  CreatWe  is  limited  as  to  its  Na- 
ture, Meafure,  and  Degree,  if  we  confider  it  ab- 
ftrafledly,  and  by  it  felf.     And  now, 

2.  Let  us  take  a  View  of  the  Creature  in  its 
Relation,  and  we  fhall  plainly  fee  an  End  of  all 
Perfedion.  The  Excellencies  of  the  Creatures  will 
fhine  in  their  greateft  Luftre,  if  we  confider  them, 
in  their  Relation  to  one  another  ;  becaufe  there 
is  an  exadl  Symmetry,  and  Proportion,  in  the  fe- 
veral  Parts  of  the  Creation,  and  the  Excellency, 
each  Part  is  endowed  with,  exaftly  correfponds  to 
that  Symmetry,  and  is  wonderfully  adapted  to  fe- 
cure  the  Order,  and  promote  the  common  Good, 
of  the  whole  by  a  relative  Serviceablenefs  of  one 
Thing  unto  another.  So  that  we  might  well  cry- 
out,  with  the  Pfalmift,  f  O  Lord,  bow  manifold 
are  thy  Works  •,  in  Wifdom  hafl  thou  made  them  all ! 
My  Bufinefs  here  is  not  to  Philofophife,  and  there- 
fore I  fhall  forbear  fuch  a  Difcourfe  upon  the  Re- 
lation, Dependance,  and  Ufefulnefs,  of  the  feveral 
Parts  of  the  Creation,  to  one  another,  as  my  Sub- 
jedl  would  naturally  enough  lead  me  to,  and  con- 
fine my    Thoughts  to    the  Afped    which  the 

f  Pj'alm   civ.  24. 

Creature 


lo         The  ImperfeEiio7t       Serm.  I. 

Creature  has,  in  its  Relation  to  Man,  the  moft 
noble  of  the  vifible  Creation  ;  and  confequently, 
in  its  Relation  to  whom,  its  Excellencies  will 
ihine  with  the  brighteft  Rays. 

Now,  There  are  two  Rules  by  which  we  may 
examine  the  Perfeftion  of  the  Creature,  in  its  Re- 
lation to  us,  which  feem  to  me  to  be  determina- 
tive in  the  Cafe,  viz.  as  it  is  perfedlive  of  our 
Nature,  or  compleative  of  our  Happinefs  :  And 
if,  upon  Examination,  we  find  the  Nature,  Mea- 
fure,  and  Degree  of  Excellency  in  the  Creature,^ 
fall  Ihort  of  coming  up  to  thefe  Rules,  it  will 
be  a  plain  Conviction  to  us,  that  there  is  an  End 
cf  all  PerfeElion.  ■•■ 

I.  Firft  then  ;  Let  us  examine  whether  the 
Creature  is  perfedlive  of  our  Nature.  And  in  Or- 
der to  pafs  a  true  Judgment,  it  will  be  neceflary, 
firft,  to  fay  wherein  the  Perfe6lion  of  our  Nature 
lies  ;  for  if  we  are  not  determined  in  this,  we 
fhall  in  vain  enquire,  how  far  the  Creature  is  able 
to  anfwer  this  End. 

Now  I  take  it  that  the  Pcrfedlion  of  our  Na- 
ture confifts  in  its  moral  Re(ftitude,  or  the  Har- 
mony of  the  Soul,  in  the  Actings  of  all  its  Powers, 
in  Subordination  to  right  Reafon,  and  pure  and 
undefiled  Religion  :  Becaufe  then  only  do  we  a6l 
like  our  felves,  and  preferve  the  Dignity,  and 
End,  of  our  Make,  when  right  Reafon  prefides, 
and  has  the  full  Government  of  us,  in  all  the  in- 
ward Operations  of  the  Mind,  as  well  as  the  out- 
ward A(5lions  of  the  Body,  fo  as  to  preferve  us 
from  the  Tumult  of  the  PafTions,  and  Ufurpation 
of  the  Senfes,  and  to  diredt  all  that  we  do  to  the 
ultimate  End  of  ferving  and  glorifying  our  Maker, 
and  fupream  Lord.  And  however  any,  funk  un- 
der the  Power  of  a  depraved  Mind,  and  the  Go- 
vernment of  their  Senfes,  may  be  ready  to  imagine, 

cha% 


Serm.  I.        of  the  Creature,  1 1 

that  the  Perfedlion  of  their  Nature  confifteth  in 
the  Health,  and  Strength,  of  their  Bodies,  and 
the  full  Enjoyment  of  their  fenfual  Gratifications, 
yet  a  little  Obfervation  will  convince  them,  that 
there  may  be  all  of  this,  while  they  enjoy  only 
the  Perfection  of  the  Brute,  and  not  of  the  Man. 
For  certainly,  the  Perfection  of  the  humane  Na- 
ture muft  lie,  in  its  Likenefs  unto  GOD,  who  is 
all  perfed:.  The  moral  Perfeftions  of  the  Deity 
are  the  trueft  Glory  of  the  divine  Nature.  GOD 
is  glorious  in  Holinefs.  (e)  The  nearer  we  refem- 
ble  GOD  herein,  the  nearer  we  arrive  unto  true 
Perfection,  being  -perfect  as  our  Father^  which  is 
in  Heaven,  is  perfect,  (f ) 

Now  we  find,  to  our  Sorrow,  if  we  take  a  fe- 
rious  View  of  ourfelves,  that,  as  we  come  into  this 
"World,  and  walk  according  to  the  Courfe  of  it, 
there  is  a  perpetual  Jarr  and  Difcord  in  our  Souls^ 
the  Actings  of  our  Underftanding,  and  Will,  often 
interfere,  and  our  Paffions  clafh  among  themfelves, 
^nd  the  Senfcs  ride  in  State,  fo  that  there  is  no- 
thing but  Irregularity  and  Diforder  in  us  i  and  as 
the  Heighth  of  this  Mifchief  upon  us,  to  do  Good 
we  have  no  Knowledge,  while  to  do  Evil  is  prefent 
with  us  :  (g)  So  true  is  what  the  infpired  Prophet 
tells  us,  (h)  The  whole  Head  is  fick,  and  the  whoU 
lleart  is  faint  -,  from  the  Sole  of  the  Foot,  even 
unto  the  Head,  there  is  no  Soundnefs,  but  JVounds^ 
and  Bruifes,  and  putrifying  Sores.  That  is,  the 
humane  Nature  is  vitiated  by  Sin,  fo  that  there 
is  not  a  jujl  Man  upon  Earth  that  doth  Good  and 
ftnneth  not ;  and  if  we  fay  we  have  no  Sin,  we  de- 
ceive our  felves,  and  the  Truth  is  not  in  us  ;  as 
the  facred  Oracles  teach  us.  Doubtlefs,  this  is  the 
[Weaknefs,  and  ImperfeClion  of  our  Nature  ;    not 

(e)  Exod.xv.    II.      (f)  Matth.  V.  48.      (g)   Jfr.iv.2Z. 
Rom.  vii.  21.     (h^  Ifa.  i.  5,  6. 

\?hat 


12  The  hnperfeBio72  '     Serm.  1. 

what  we  received  from  our  Maker,  but  what  we 
have  contrafted  to  our  felves,  by  our  Apodacy 
from  Him  •,  and  therefore  the  Pcrfeflion  of  our 
Nature  confiftcth,  in  having  all  thefe  Maladies 
cured,  thefe  Wounds  healed,  thefe  Diforders  rec- 
tified, and  in  having  the  Soul  brought  into  fuch  a 
Conftitution,  and  Temper,  as  to  be  able  to  aft  by 
the  Rules  of  right  Reafon,  and  live  up  to  the 
Heighth  of  its  noble  Endowments,  in  a  religious 
glorifying  of  its  Maker,  and  ferving  its  Fellow- 
Creatures  :  That  is  to  fay,  in  being  renewed  in  the 
Spirit  of  our  Mind,  and  having  on  the  new  Man, 
which,  after  GOD,  is  created  in  Righteoujnefs,  and 
true  Holinefs.  (/) 

Now,  if  we  confult  the  whole  Circle  of  created 
Beings,  and  examine  the  higheft  Advantages  they 
are  capable,  of  thcmft^lves,  of  affording  us,  upon 
this  Account,  in  their  neareft  Relation  to  us,  we 
fliall  find,  that  they  are  nor,  nor  can  they  be,  thus, 
perfedlive  of  our  Nature.  If  it  were  in  their 
Power  to  anfwer  this  great  and  noble  End,  \t 
would  be  either  in  the  Knowledge  of  them,  or  the 
Enjoyment  of  them,  or  the  Improvement  of  them  ; 
but  in  all  of  thefe  they  are  greatly  defective,  and 
leave  us  as  they  find  us.  Let  us  view  over  thefb 
Particulars. 

I.  The  Creatures  are  not  perfedive  of  our  Na- 
ture in  the  Knowledge  of  them.  It  is  true,  when 
we  confider  Man  only  as  rational,  or  capable  of 
underflanding,  the  more  advanced  any  are  in 
Knowledge,  the  truer  Infight  they  may  have  into 
the  Nature  of  Things,  the  better  Acquaintance 
they  gain  with  the  Reafon  of  the  Connexion,  De- 
pendance,  and  Operation,  of  Caufes,  and  Kffcds, 
and  the  further  Difcoveries  they  make  into  the 
Arcana  of  Nature,   they   are  fo   much    the  more 

(i)  Ftb.  iv.  23,  2^ 

r^ikd 


Serm.  I.        of  the  Creature,         1 3 

raifed  above  the  Level  of  thofe  meaner  Souls,  who 
know,  fcarce,  nothing,  but  that  they  are.  This 
enlarged  Knowledge  may  brighten  a  Man,  enoble 
his  Mind,  and  fet  him  above  his  Neighbours,  as 
being  furnifhed  with  what  is  really  a  very  great 
^Excellency,  too  high  for  them  to  attain  unto  ; 
but  yet  all  the  Knowledge,  in  Nature,  any  Man  can 
attain  unto,  will  leave  him  at  as  great  a  Diflance 
from  moral  Reditude,  as  the  Devils  themfelves  • 
are. 

The  brightefl:  Charader  gf  our  perfected  Na- 
ture is  Religion  ;  and  the  Knowledge  which  is 
ferviceable  to  that  End  is,  the  Knowledge  of  the 
only  true  GOD,  and  JESUS  CHRIST,  whom  He 
hath  fent  (k)  ;  that  is  a  fpiritual  Wifdom,  and 
Underftanding,  in  the  Myfteries  of  GOD,  and 
our  holy  Religion,  which  is  ever  productive  of  a 
renewed  Mind,  and  a  vertuous  and  religious  Con- 
verfation,  and  is  therefore  called  a  being  wife  unto 
Salvation.  (I)  Now  if  the  bare  Knowledge  of 
the  Creatures  had  this  good  Effed  upon  the  Minds 
of  Men,  we  might  rationally  expeft  to  find,  that 
thofe  who  are  of  the  acuteft  Judgment,  the  cleareft 
Reafoning,  the  politeft  Learning,  and  have  the 
greateft  Acquaintance  with  the  Myfteries  of  Na- 
ture, and  Art,  fhould  always  be  Men  of  the  great- 
eft  Religion,  the  deepeft  Devotion,  and  the  pureft 
Morals.  Thefe  certainly,  if  any,  fhould  be  the 
Men,  who  are  the  moft  God- like  in  their  Temper, 
and  Behaviour,  who  have  the  Divine  Image  ftamp- 
cd  upon  them,  in  whom  old  Things  are  done 
away,  and  all  Things  are  become  new  :  Thefe, 
of  all  Mankind,  fhould  be  the  Men  of  the  great- 
eft  Vertue,  and  Probity  -,  who  have  the  beft  Go- 
vernment of  their  Appetites  and  Paffions,  and  moft 
fteadily  preferve  a  Decorum  in  all  their  Adions  ; 

(k)  Johnxvn.   3.     (I)   i  7'/>/,  iii.  15. 

who 


t4         ^ke  hnperfeEiion       Sertn.  J. 

who  are  leaft  ofFenfive  to  their  Maker,  and  inju- 
rious to  their  Neighbours  ;  who  are  mod  conftant, 
and  regular,  in  their  Acknowledgments  to  the  fu- 
pream  Being,  and  their  Beneficence  to  Man.  Bur, 
alas  !  we  often  fee  the  very  Reverfe  of  all  this  ! 
Daily  Experience  convinces  us,  that  the  tnoft  ad- 
vanced Knowledge  in  the  hidden  Things  of  Na- 
ture, and  of  Art,  does  not  corredl  the  Excefles, 
*  and  inordinate  Appetites,  of  a  depraved  Mind  \ 
but  the  wifeft  of  Men,  for  worldly  Wifdom,  are 
often  the  greateft  Fools,  with  Refped  to  that 
Wifdom  that  is  from  above,  and  are  utter  Stran- 
gers to  a  Life  of  true  Religion.  Thus  the  Apftk 
minds  us,  {vn)  that  not  many  wife  Meti,  after  the 
Flejh^  are  called. 

There  have,  indeed,  through  the  fovereign  Grace 
of  GOD,  been  fome  of  the  great,  and  wife,  and 
learned.  Men,  of  the  Worlds  effeftually  called  off 
from  their  Subjeftionj  and  Slavery,  to  vile  Lufts, 
as  well  as  from  heathenifli  Idolatry,  to  the  Know- 
ledge, Love,  and  Service  of  the  only  true  GOD, 
and  His  Son  JESUS  CHRIST  •,  but  there  have 
not  been  many  fuch.  The  Men  of  the  greateft 
Knowledge,  and  Learning,  have  generally  been 
too  haughty,  and  opinionated  of  themfelves,  and 
fond  of  their  own  Parts,  to  fubmit  their  Under- 
ftandings  to  the  Government  of  Divine  Revelation, 
and  credit  thofe  Dodrines  which  they  looked  upon 
as  no  better  than  Fooliflinefs,  becaufe  they  could 
not  underftand  the  Myfteries  contained  in  them  ; 
and  too  ftubborn  to  comply  with  thofe  holy  Rules 
■which  interfered  with  their  gratifying  their  carnal 
Appetites,  and  purfuing  their  fecular  Interefts. 
More  generally,  they  have  been  Men  of  lower 
Parts,  and  Attainments,  who  have  applied  them- 
felves lefs  to  Speculations,  and  more  to  Pradice, 

(m)   \   Cor.  i.   26. 

^  ^  that 


Serm.  I.       of  the  Creature,  i^ 

that  have  received  the  Di6lates  of  Divine  Wifdoirij 
and  correfled  the  Diforders  of  their  Nature,  by 
a  confcientious  Regard  to  the  holy  Rules  of  the 
Gofpel.  Our  blefled  Saviour  therefore  faid,  {n)  I 
thank  thee,  O  Father,  Lord  of  Heaven,  and  Earthy 
hecaufe  thou  hajl  hid  thefe  Things  from  the  wife,  and 
prudent,  and  hafi  revealed  them  unto  Babes.  The 
greateft  Mafters  of  Reafon,  in  our  Saviour's,  and 
the  Apoftle\  Days,  as  the  Scribes,  and  Pharifees, 
among  the  Jews,  and  the  learned  Philofophers, 
among  the  Gentiles,  were  the  greateft  Enemies  to 
this  Perfection  of  our  Nature,  and  the  moft  violent 
Oppofers  of  that  Divine  Philofophy,  thofe  hea- 
venly Dodlrines,  which  the  Son  of  GOD  came  to 
inftruft  the  World  in  :  And  it  were  well  if  there 
were  not  too  many  fuch  in  our  Days  alfo. 

This  is  the  Argument  the  royal  Preacher  purfues. 
He  lays  this  down  as  the  Sum  of  the  Matter,  {o) 
Fear  GOD,  and  keep  His  Commandments,  for  this 
is  the  whole  of  Man  :  And  having  examined  how 
far  Wifdom,  and  Knowledge,  that  which  is  natural 
and  humane^  would  conduce  to  this  high  and  no- 
ble End,  he  founds  upon  Trial,  that  it  all  fell 
vaftly  fhort,  and  therefore  infcribes  Vanity  iipoa 
it.  /  gave  my  felf,  fays  he,  (p)  to  feek,  and  to 
fearch  out,  by  fVifdom,  concerning  all  Things  that 
are  done  under  Heaven  ; —  /  have  feen  all  the  Works 
that  are  done  under  the  Sun,  and  behold  all  is  Vanity. 
So  again,  [q)  I  applied  mine  Heart  to  know  and 
fearch,  and  to  feek  out,  Wifdom,  and  the  Reafon  of 
Things  \ — and  lo,  this  only  have  I  found,  that  GOD 
made  Man  upright,  but  they  have  fought  out  many 
Inventions.  This  Knowledge,  and  Wifdom,  has 
been  abufed  by  them,  and  inftead  of  purifying 
their  Hearts,  and  redifying  their  Lives,   and  per- 

(n)  Matth.  xi.  25.     (0)  Ecc/.xW.  13.   (^J  EccL  1.13,  14. 
(q)   CL  Vii.  25,  29,  ^ 

Fccting 


t6  T'he  hjiperfeBion,      Serm.  L 

fecting  their  Natures,  It  has  been  mifimproved,  by 
them,  to  the  nourifhing  of  their  Lufts,  to  Profane- 
nefs,  and  Contempt  of  GOD,  and  Religion,  to 
infult,  and  opprefs  their  Fellow  Creature  ;  and 
thus  GOD  h^s  been  the  more  difhonoured,  and 
humane  Society  the  greater  Sufferers,  by  them. 
So  that  the  Knowledge  of  the  Creature  is  not 
perfective  of  our  Nature  : 

2.  Nor  are  the  Creatures  perfective  of  our 
Nature  in  the  Enjoyment  of  them.  This  alfo 
Solomon^  (than  whom  no  Man  had  greater  Op- 
portunities to  know,)  affures  us,  from  his  own 
Experience,  (r)  /  gathered  me,  fays  he.  Silver  and 
Gold,  and  the  peculiar  Treasure  of  Kings,  and  of 
the  Provinces  -,  /  gat  me  Men  Singers,  and  JVomen 
Singers,  and  the  Delights  of  the  Sons  of  Men,  as 
mufical  Inffruments,  and  that  of  all  Sorts  -,  fo  I  was 
great,  and  increafed  more  than  all  that  were  before 
ine,  in  Jerufalem  ; — and  whatfoever  miyie  Eyes  de- 
fired,  I  kept  not  back  from  them  ;  /  withheld 
not  my  Heart  from  any  Joy  :  for  my  Heart  rejoiced 
in  all  my  Labour  ; — then  I  looked  on  all  the  IVorks 
that  my  Hands  had  wrought,  and  on  the  Labour 
that  1  had  laboured,  [that  is,  to  fee  what  was  the 
Produce  of  it  all,  what  Influence  it  had  upon 
my  fearing  GOD,  and  keeping  of  His  Com- 
mandments,] <3Ki  behold  all  was  Vanity,  and  Vex- 
ation of  Spirit,  and  there  was  no  Profit  under  the 
Sun.  That  is,  I  plainly  faw,  it  had  no  Ten- 
dency to  rectify  the  Vitiofity  of  my  depraved 
Nature. 

And,  accordingly,  we  fee,  that  Men  of  the 
greateft  worldly  Poffeffions,  furrounded  with  the 
Affluence  of  earthly  good  Things,  who  have 
more  than  Heart  could  wifh  for,  are  not,  or- 
dinarily, the   meek,  and  humble,  the  temperate, 

(r)  Eccl.  xi.  8,   n. 

and 


Serm.  I.        ef  the  Creature,  17 

and  fober,  the  truly  vertuous  and  religious  Per- 
fons.  Did  the  Enjoyment  of  the  Creature  per- 
fect- our  Nature,  then  the  more  a  Man  poffefledj 
the  more  regular  would  he  be,  in  the  Actings 
of  his  Mind,  and  in  his  outward  Behaviour  ;  and 
none  but  the  worldly  Poor  would  be  the  Ser- 
vants of  Lull  and  PafTions.  Were  Men  to  ex- 
cel 1  in  Vertue,  and  Holinefs,  proportionable  to 
the  Difference  of  their  Temporal  Accomodations, 
what  mighty  Heroes  fhould  we  fee  ?  what  an- 
gelic Creatures  Hiould  we  converfe  with  ? 
Whereas,  though  the  wealthy  and  great  may  af- 
fed,  what  is  called  a  more  genteei,  and  polite 
Carriage,  and,  in  their  general  Condufb,  be  lefs 
rough,  and  boifterous,  yet  we  may  eafily  obferve, 
that  they  are,  many  of  them,  never  the  lefs  un- 
der the  Dominion  of  various  Lufts,  and  Paffions, 
and  ordinarily  give  a  greater  Scope  to  them, 
though  with  more  of  Caution,  than  other  mean 
Men.  Hence  the  Apoftle  James  fays,  (j)  T>o  not 
rich  Men  opprefs  you^  and  draw  you  before  the 
Judgment  Seat  ?  Do  not  they  hlafpheme  that  wor- 
thy Name,  by  the  which  ye  are  called  ?  What  is 
there  more  common,  than  to  fee  thofe  that  are 
increafed  in  Goods,  living  in  Contempt,  and  De- 
fiance, of  that  GOD  who  beftoweth  all  upon 
them  ;  and  grievoufly  opprefling  their  poor 
Neighbour,  with  burdenfome,  needlefs,  and  often 
unjuft  Law  Suits  •,  by  hard  Ufage,  and  cruel  Grip- 
ings,  in  their  Dealings  with  him  •,  by  Delays 
of  Payment,  when  they  have  it  by  thcm^  and 
making  him  to  dance  Attendance  as  much  al- 
moft  as  his  Debt  is  worth,  and  at  laft  putting 
him  off  with  near  a  Third  lefs  than  his  Dues, 
by  an  exorbitant  Demand  upon  their  Goods  be- 
yond what  they  could  have  been  purchafed  with 

(s)   James  xi.  6,  7. 

C  his 


1 8         "TX^   ImpcrfeElio?t.     Serm.  I. 

his  Money  ;  and  all  this  while  the  rich  Man  wipes 
his  Mouth,  and  cries  I  am  Innocent,  and  do  no 
Harm,  I  muft  live  by  my  Bufinefs,  and  make  the 
beft  of  my  Wares :  thus  his  Abundance  but  en- 
creafes  his  Third,  blinds  his  Eyes,  and  deludes 
his  Judgment,  and  leads  him  into  fome  of  the 
moft  enormous  Crimes.  Yea,  J  [aw  under  the  Sun, 
the  Place  of  Judgment,  that  IVickednefs  was  there  ; 
and  the  Place  of  Righteoufnefs,  that  Iniquity  ivas 
there,  faid  the  Preacher  *.  Thus  their  worldly  En- 
joyments do  but  make  many  to  become  devour- 
ing Wolves  to  their  more  innocent  Neighbours, 
inftead  of  fubduing  their  -various  Lulls  and  Pafll- 
ons  :  the  Multiplicity  of  their  PoflefTions  increafes 
their  Appetites,  and,  when  thefe  are  uppermoft, 
no  Wonder  Reafon  and  Religion,  are  trampled  on. 

Worldly  Pcfieffions  have  no  Tendency  to  make 
a  Man  truly  vertuous,  and  give  him  the  Matlery 
over  himfclf  :  and,  indeed,  how  fhould  they  ? 
When  the  Enjoyments  of  this  W^orld  are  fo  pe- 
culiarly adapted  to  the  carna!  and  fenfual  Part  of 
the  Man,  and  have  no  Affinity  with  a  fpiritual 
and  immortal  Soul,  and  io  can  have  no  natural 
Influence  to  bring  that  unto  Perfection,  by  recftify- 
ing  it's  Dilbrders,  and  pruducing  in  it  the  higheft 
Ads  of  Reafon,  and  Religion  -,  but  rather  the  di- 
redtly  contrary  Tendency,  to  keep  the  Soul  in 
it's  impcrfed  State,  and  under  the  Power  of  it's 
natural  Depravity,  by  blinding  the  Eyes,  biafing 
the  Will,  and  pre  engaging  of  the  Affedions,  with 
the  Glitter  of  Riches,  and  Honour,  Grandeur, 
and  Magnificence,  and  the  like. 

For,  befides  the  prefent  Union  of  the  Soul  to 
the  Body,  and  confequently  the  Communication 
from  the  Senfes  to  the  intelledual  Powers,  by 
which  Means  the  Soul  becomes  affeded  with  what 

*  Ec.l.  iii.   1 6. 

affecls 


Serm.  I.       of  the    Creature,  tg 

affefts  the  Bodyj  that  is  to  fay,  is  pleaded,  or 
pained,  as  Things  are  agreeable,  or  difagreeable. 
Unto  the  Body,  and  fo  is  inclined  to  will,  and  em- 
brace, what  is  pleafurable,  and  rejedl,  and  fly  frorrij 
what  is  painful  to  the  Senfes  ;  I  fay,  bcfides  this, 
the  natural  Depravity  which  the  Soul  labours  un- 
der, has  funk  it  fo  much  below  its  original  Dig- 
Rity,  that  inflead  of  its  being  the  Guide  and  Di- 
redlor  of  our  Senfes,  and  wife  Governor  of  our 
Appetites,  it  is  fallen  under  the  Power  and  Do- 
minion of  them,  and  its  Volition  and  Choice  is 
nov/  governed,  by  the  greedy  Defires  of  Senfe,  and 
her  mean  and  low  Joys  arifes  only  from  fenfual 
Gratifications  :  Thus  the  Mind  is  become  carnal*, 
flefiJy,  fubjecSl  to  fiejhly  Lujis^  and  minding  the 
Things  of  the  Flefh.  And  hence  the  Enjoymene 
of  the  Creature,  which  fo  exadly  correfponds  with 
our  vitiated  Appetites,  inftead  of  exalting  the  Soul, 
by  freeing  it  from  the  fuperior  Influence  the  Senfes 
has  over  it,  and  reftoring  it  to  its  primitive  Re(5li- 
tude,  and  Dominion,  does  but  fo  much  the  more 
debafe  it,  ahd  enflave  it  to  the  Delights  of  the 
animal  Life:  For  thefe  Enjoyments, affording  fuch 
Delight  and  Pleafure  to  the  animal  Spirits,  pleafe 
the  vitiated  Soul  alfo,  and  hence  urges  her  upon 
breaking  through  all  the  Boundaries  of  RealbOj 
and  Religion,  rather  than  go  without  them. 

A  Seife  of  this  made  /Igur  put  up  that  Petition, 
(/)  Give  me  neither  Poverty^  nor  Riches,  left  I  he 
full,  and  deny  thee,  and  fay,  who  is  the  LORD  ? 
Or  left  I  be  poor,  and  fteal,  ^nd  take  the  Name  of 
my  GOD  in  vain.  And  hence  'tis,  that  the  Apo- 
ftle  fays,  {u)  They  that  will  he  rich,  fall  into  Temp- 
tation, and  a  Snare,  and  many  foolifh  and  hurtful 
Lufis,  which  drown  Men  in  Dcftrucfion  and  Perdition. 
Thus  much  alfo  our   bleffed  Saviour  hath  taught 

(t)  Pro^j.  XXX.  8,  9.     (uj    I  Tim.  vi.  9. 

C    2  lis. 


20        Tide    hnparfeEiicn         Serm.  I. 

us,  when  He  faicl,  (to)  Verily^  a  rich  Man  JJjall 
hardly  enter  into  the  Kingdom  of  Heaven.  Which, 
at  Jeaft,  fuppofes  thus  much,  that  their  Riches,  and 
Abundance,  is  fo  far  from  promoting  their  real 
Vertue,  that  they  rather  tend  greatly  to  hinder  it ; 
and  fo  render  it  the  more  difficult,  for  thofe  that 
enjoy  them,  to  withftand  their  Temptations,  and 
get  fafe  to  Heaven  at  laft. 

So  that  we  fee,  that  neither  the  Knowledge,  nor 
the  Enjoyment  of  the  Creature,  is,  of  its  felf,  per- 
fedive  of  our  Nature. 

3.  Nor  will  the  higheft  Improvement,  we  can, 
of  our  felves,  make  of  the  Creature,  have  this 
bleffed  Effed  upon  us,  the  Perfeclion  of  our  Na- 
ture. This  is  the  laft  Refult,  and  here  we  may 
lee  the  utmoft  Advantage  the  Creatures  can  be 
unto  us,  in  the  Improvement  which  may  be  made 
of  them. 

And  now,  if  upon  Examination,  the  Creatures 
are  not  found  to  be  perfeflive  of  our  Nature,  by 
the  higheft  Improvement  we  can  make  of  them, 
we  may  then  juftly  write  upon  them  all,  I  have  feen 
an  End  of  all  Perfeclion  -,  and  yet,  alas,  here  they 
all  fail  us  ! 

For,  fuppofe  a  Man  to  make  the  greateft  Ad- 
vantage of  the  Creatures,  that  he  pofTibly  can  ; 
'tis  evident,  that  his  Eating,  and  Drinking,  of 
the  moft  delicious,  and  in  the  greateft  Abundance, 
his  moft  gorgeous  Apparel,  and  fumptuous  Build- 
ings, and  the  moft  eager  Purfuit  of  his  Sports, 
and  Paftimes,  and  the  utmoft  Indulgence  of  the 
Pleafures  of  Senfe,  have  not  the  leaft  Look  to- 
wards the  refining,  and  perfeding  of  his  Nature. 
Suppofe  him  then,  to  think  foberly,  and  make 
Ufe  of  the  Creatures  as  Topicks,  and  Heads  of 
Argument,  for  the  Confirmation  of  the  Truth  of 

( u)  Matth,  xix.   23, 

our 


Serm.   I.        of  the  Creature.  2 1 

our  holy  Religion,  which  I  think  is  the  higheft 
Improvement  the  Man,  in  the  Exercife  of  his 
Reafon  only,  can  make  of  them  ;  yet,  will  this 
change  his  Heart  ?  Will  this  bring  him  to  a  pro- 
per religious .  Acknowledgment  of  GOD  ?  or 
flamp  the  Divine  Image  upon  him  ?  Certainly, 
it  will  not.  Even  this  noble  Advantage  the  Crea- 
tures are  improvable  unto,  has  nothing  of  a  truly 
religious  Afpe6l,  in  the  natural  Man,  but  only  tends 
to  the  Advancement  of  his  fpeculative  Know- 
ledge j  and  'tis  much,  if,  at  the  fame  Time,  it 
does  not  the  more  nourifh  his  Pride  and  Haugh- 
tinefs,  which  will  but  throw  him  at  a  greater  Dif- 
tance  from  GOD,  and  Goodnefs. 

For,  what  Improvement  can  unfanditied  Na- 
ture make  of  any  Thing,  but  what  is  agreeable 
unto  its  felf,  and  ferves  to  promote  its  fenfual  Gra- 
tifications ?  And  this  is  fo  far  from  curing  the  Ir- 
regularities of  the  lapfed  Soul,  that,  as  I  have  al- 
ready (hewed,  it  does  but  fo  much  the  more  de- 
bafe,  and  pollute  it.  It  will  be  but  a  Provifion 
for  the  FkfJj^  to  fulfil  the  Lufts  thereof.  Hence 
the  Apoflile  gives  this  as  a  Reafon,  why  carnal 
Minds  receive  not  the  Things  they  pray  for,  (x) 
Te  ajk,  and  receive  noi,  hecaufe  ye  ajk  amifs.,  that 
ye  may  confume  it  upon  your  Lujis.  The  feeding, 
and  nourifhing  of  his  Lufts,  are  the  great  Ends, 
the  carnal  Man,  who  walks  after  the  Flefli,  aims 
at,  in  all  that  he  does  ;  and  therefore  the  promot- 
ing of  thefe  Ends  is  the  utmoft  Advantage  he  can 
improve  any  Thing  for. 

Though  a  fandify'd  Heart  receives  his  Enjoy- 
ments, as  the  Bounty  of  his  heavenly  Father  unto 
him,  is  thankful  for  them,  and  endeavours  to  im- 
prove them  to  the  Honour  of  his  gracious  Bene- 
fador  i   yet,  one  under  the  Power  of  his  original 

(x)   Jam.  iv.  3. 

C  3  Apoflacy 


2  2         Tloe  ImperfeEimi       Serm.  I. 

Apoflacy  has  no  fuch  vertuous,  and  holy  Princi- 
ples in  him,  no  fuch  high  and  noble  Ends  to  aim 
at  •,  and  therefore,  inftead  of  facrificing  to  the 
living  JEHOVAH,  we  can  expeft  no  other  from 
him,  than  that  he  fhould  take  his  C^rn,  and  IVine^ 
and  Oil,  and  Silver,  and  Gold,  and  burn  Incenje  unto 
Baal  therewith,  as  GOD  complains  His  People  of 
old  did.  (y)  And  the  more  his  Enjoym.enrs  are, 
we  may  reafonably  fear  a  more  exalted  Degree  of 
"Wickednefs,  unlefs  the  common  reftraining  Grace 
of  GOD  prevent  it  •,  becaufe  he  will  now  have 
the  fairer  Opportunity  in  his  Hands,  and  the 
ilronger  Enticements,  to  comply  with  his  carna! 
Defires,  and  follow  after  his  Lufts  with  Gree- 
dinefs. 

There  is  nothing  in  the  Creature  that  has  any 
natural  Tendency  to  recover  us  from  our  lapfed 
Condition,  and  therefore  it  is  not  improvable  by 
lis,  from  any  Vertue  in  it  felf,  or  any  Power  in  us, 
to  this  glorious  End.  And  though  GOD,  by  His 
Almighty  Power,  and  the  Operation  of  His  Di- 
vine Spirit,  may  make  Ufe  of  any  Creature,  as 
Means,  to  recover  us  to  a  holy  and  religious  Con- 
verfation,  and  improve  His  Embaffadors,  as  Inftru- 
ments,  in  the  converting  of  a  Sinner  from  the  Er- 
ror of  his  Ways,  and  award  unto  them  a  propor- 
tionable Crown  of  Glory  for  their  Serviceablenefs 
therein,  yet  the  unconverted  Soul  has  no  Power 
and  Ability,  of  himfelf,  to  make  this  good  Im- 
provement even  of  them. 

In  fhort  ;  it  is  a  fupernatural  Work  of  Grace, 
wrought  in  the  Soul,  by  the  Almighty  Power  of 
GOD  Himfelf,  that  alone  is  fufficient  to  quicken  us, 
who  by  Nature  are  dead  in  I'refpajfes  and  Sins,  to  re- 
cover  the  Soul  from  the  Confufionsour  Apoftacy  has 
brought  upon  it,  and  rellore  our  vitiated  Minds  to 

{jj  Ho/,  ii.  8. 

their 


Serm.  I.        of  the  Creature,  23 

their  original  Perfeftion  ;  and  it  is  not  in  the 
Power  of  all  created  Nature,  improved  by  finite 
Skill,  and  Strength,  to  the  utmoft  Advantage,  to 
accomplifh  this  glorious  Work,  becaufe  it  is  fu- 
pernatural.  Nay,  if  we  could  converfe  with  An- 
gels, and  had  the  fame  Opportunity  of  making 
Advantages  from  them,  that  we  have  of  good  and 
holy  Men,  among  whom  we  dwell,  we  fhould  find 
that,  though  they  have  Vertue  enough  for  them- 
felves,  yet  they  have  none  to  fpare  to  us,  and 
therefore,  in  vain  fliould  we  expeftany  from  them, 
nor  could  they  be  fo  much  as  inftrumental  to  work 
this  Change  in  us,  without  the  Co-operation  of 
GOD,  whofe  IVorkmanJIjtp  we  are^  created^  in 
CHRIST  JESUS,  unto  good  Works,  (z)  And  if 
our  belt  Improvement  of  the  pure  and  holy  Spirits^ 
would  not  perfed  our  Nature,  much  lefs,  1  am  fure, 
would  any  Thing  in  the  vifible  Creation,  be  able 
to  reftore  us  to  a  Participation  of  the  Divine  Na- 
ture, and  bring  us  to  live  the  Divine  Life,  in  our 
Conformity  to  the  Holinefs  and  Purity,  the  Righ- 
teoufnefs,  Mercy,  and  Truth  of  GOD  •,  becaufe 
this  bcaudful  and  glorious  Image,  is  not  any  Ways 
inherent  in,  or  necefiarily  conne6led  to,  any  of  them, 
as  an  efiential  Property  of  their  Nature,  nor  indeed 
is  any  Ways  applicable  to  the  mod  of  them  ;  and 
they  cannot  be  fuppofed  to  produce  an  Effeft,  fo 
infinitely  more  noble  and  glorious,  than  any  Thing 
they  have  in  themfelves. 

Thus  we  fee  an  End  of  all  Perfe^ion,  in  the 
Creatures,  in  that  they  are  not,  nor  can  they  be, 
of  themfelves,  perfeflive  of  our  Nature,  neither  m 
the  Knowledge,  the  Enjoyment,  nor  the  Improve- 
ment of  them. 

(~)  Efh,  ii.  10; 

C  4  SERMON 


2 4       ^^  ImperfeEikn       Serm.  II. 


S  E  R  M  O  N  11. 


Psalm    CXIX.   96. 

J    have  feen    an   End  of  all  Per- 
feElion    ;     but   thy    Command?nent 


I 


is  exceeding  broad. 


Have  obferved  thefe  two  doctrinal  Truth?,  as 
'plainly  contained  in  thole  Words  of  the  royal 
Pfalmift  which  I  have  read  ;    viz. 


"Doc.  I.  The  Perfeflion  of  the  Creature  is  limited 
and  finite. 

Doc.  II.  The  Commandment  of  GOD  is  ex- 
ceeding broad. 

I  entered  upon  the  Confideration  of  the  firft:  of 
thefe   the  laft  Opportunity,   namely. 

Doc.  I.  The  Perfedion  of  the  Creature  is  li- 
mited  and  finite. 

In  difcourfing  upon  this  Subjecfl,  I  propofed  to 
evidence  thefe  two  Things  : 

I.  The  Perfeftion  of  the  Creature  is  iimited  in 
its  Nature,  and  Meafure.     And 

II.  The  Perfedion  of  the  Creature  is  finite  in 
its  Duration.  I  have  already  offered  fomething  to 
the  firft  of  thefe  Heads,  and  fhewed  you,  that 

I.  Upon 


Serm.  II.        of  the   Creature.        25 

1.  Upon  a  more  abftradled  View  of  the  Crea- 
ture, we  fhall  evidently  fee  its  Perfeftion  limited  ; 
forafmuch  as  there  are  none  of  the  Creatures  that 
can  pretend  to  the  Poflefllon  of  all  poflible  Excel- 
lencies, nor  of  any  one  Excellency  in  the  utmoft 
poflible  Degree  thereof,  but  the  higheft  Degree  of 
their  Perfedion  falls  within  the  Compafs  of  a  finite 
Mind.  I  have  alfo  entred  upon  the  Cbyideration 
of  the  Creature, 

2.  In  its  Relation,  more  efpecially  to  Man  :  and 
to  evidence  the  Imperfeftion  of  it,  I  propofed  thefe 
two  Arguments,  as  clear  Proofs  of"  it,  vi-z.  That 
it  cannot  be  perfedlive  of  our  Nature  j  neither 
is  it  compleative  of  our  Happinefs.  I  have 
fhewed, 

I.  The  Creature  is  not  perfedive  of  our  Nature : 
And  that  neither  in  the  Knowledge  of  it,  the  En- 
joyment of  it,  nor  in  the  bed  Improvement  we 
can  make  of  it.  I  now  proceed  to  confider  the 
Force  of  the  fecond  Argument,  viz. 

II.  The  Creature  cannot  be  compleative  of  our 
Happinefs.  Thefe  are  the  two  Rules,  by  which, 
I  faid,  we  are  to  examine  and  try  the  Perfedion 
of  the  Creature,  in  its  Relation  to  us,  vi-z..  As  it 
is  perfedive  of  our  Nature,  and  compleative  of 
our  Flappinefs  ;  for  nothing  can  be  truly  and 
fully  perfed,  refpeding  us,  but  what  is  able  to 
anfwer  both  thefe  great  Ends.  I  have  examined 
the  Excellency  of  the  Creature,  by  the  firft  of  thefe 
Rules,  and  it  is  found  wanting  ;  we  plainly  fee 
that  it  is  too  mean,  and  low,  to  reftore  us  to  our 
primitive  Integrity,  Uprightnefs,  and  Perfedion  ; 
and  this  affords  us  full  Convidion,  that,  fo  far,  the 
Perfedion  of  the  Creature  is  limited  in  its  Nature 
and  Meafure. 

I  am  now  to  examine  the  Excellencies  of  the 
Creature,  by  the  fecond  Rule,  and  fee  whether  it 

will 


2"6  7^^  ImperfeEiion      Scrm.  II. 

will  compleat  our  Happinefs  ;  and  if  it  fail  in  this 
alfo,  we  may  be  fure  that  there  is  an  End  of  all 
Perfection. 

Now,  befides  the  Confideration  that  our  Happi- 
nefs cannot  be  compleat,  while  as  yet  our  Nature 
is  not  perfected  ;  becaufe  there  will  be  fomething, 
wanting,  in  our  very  Temper,  and  Difpofition,  to 
give  us  the  true  Guft,  and  Relilh,  of  Happinefs  ; 
and  fomething,  inwrought  into  our  Temper,  that 
would  render  us  unhappy  ;  1  fay,  befides  this,  it 
muft  be  remembred,  that  our  Happinefs  lieth,  in 
the  true,  and  full  Enjoyment  of  a  Good,  foreign 
to  us,  that  is  every  Way  exadlly  proportionable  to 
us. 

For  the  very  Make,  and  State,  of  the  humane 
Nature  necefTitates  it,  that  a  Man  look  around  him 
for  fome  foreign  Aid,  in  the  Enjoyment  whereof 
he  may  be  happy.  If  we  examine  the  Make  and 
Conftitution  of  the  humane  Nature,  we  fhall  plain- 
ly fee,  that,  with  Refpedl  tp  both  its  conftituent 
Parts,  Soul,  and  Body,  Man  is  a  dependant  Crea- 
ture, which  derived  his  Being  from  another,  and 
is  beholden  to  fomething  out  of  himfelf  for  his 
Powers,  and  Capacities,  his  Support,  and  Comfort ; 
and  his  Happinefs  can  no  more  arife  from  himfelf 
than  his  Being  could  :  So  that,  feeing  he  is  not 
felf  fufficient,  let  his  Felicity  confift  in  what  it 
will,  it  muft  necefiarily  originate  from  fome  other 
Caufe  than  himfelf.  This  was  the  Cafe  even  of 
innocent  Man,  in  Faradife,  who,  though  his  Powers 
were  much  more  bright  and  healthy,  than  any  of 
his  natural  Defcendents,  yet,  was  a  Creature  that  de- 
rived his  Being  from  another,  and  was  fubordinate 
to,  and  wholly  dependent  upon,  that  Caufe  from 
whence  he  received  his  Being  ;  and  confequently  all 
the  true  Happinefs  he  could  exped,  or  grafp,  muft 
he  derivative.     But  if  we  take  a  View  of  Man*s 

prefent 


Serm.  II.        of  the  Creature.  27 

prefent  State,  fince  the  Fall,  it  will  appear,  in  the 
cleared  Light,  that  we  are  infufRcient  tor  our  own 
Happinefs,  and  are  beholden  to  another  for  it,  if 
ever  we  attain  thereto  ;  bccaufe  our  prefent  State 
is  evidently  a  State  of  very  great  WeaknefTes,  and 
Deficiencies,  and  that  both  of  Body,  and  Mind.  So 
that  nothing  can  be  more  evident,  than,  that  a  Man 
rhuft  feek  abroad,  and  look  around  him,  for  feme 
ObjedV,  in  the  Pofieffion  whereof,  to  delight  him- 
felf,  and  be  truly  happy.  It  is  the  Prerogative  of 
GOD  alone  to  be  felf-fufficient  ;  and  'till  any 
Man  can  boaft  of  equal  effential  Excellencies,  Per- 
fedions,  and  Glories,  with  thofe  of  the  felf-exiftent, 
independent  Deity,  he  will  remain  in  a  State  of 
Dependance,  Craving,  and  Want,  and  need  fome- 
thing,  out  of  himfelf,  and  foreign  to  him,  to  com- 
pleat  his  real  Happinefs. 

Now,  this  foreign  Good,  which  is  fufficient  to 
render  a  radonal,  and  immortal  Creature  happy, 
muft  neceflarily  be,  every  Way,  proportioned  to 
us  J  becaufe  no  Objeft  can  have  any,  the  leaft. 
Tendency  to  advance  our  Happinefs,  any  farther 
than  as  it  is  agreeable  to  us,  in  one  Refpefl,  or 
other  •,  and  that  which  pretends  to  render  us  com- 
pleatly  happy,  mud  be  every  Way  exadlly  agrea- 
ble,  without  the  lead  Deficiency  in  its  Correfpon- 
dency  to  us  ;  otherwife  the  Difagreement  between 
Us,  and  That,  will  everladingly  cramp  all  the 
Happinefs  which  elfe  might  arife  therefrom,  and 
give  us  a  painful  Uneafinefs.  For  what  is  Mi- 
fery  ?  but  fomething.or  other  difagreeable  to  us  ; 
and  the  Degrees  of  Mifery,  are  more,  or  lefs,  pro- 
portionable to  the  Difagreement  of  the  Objeft  to 
us.  But  then,  upon  Suppofition  of  a  Good  pro- 
portionable to  us,  it  mud  be  truly,  and  fully  en- 
joyed by  us,  or  there  cannot  poflibly  be  any  Hap- 
pinefs derived  from  it,  to  us.     For  if  the  greateft 

Good 


2  8  'The  hnperfeSiio7i      Serm.  II. 

Good  is  not  applied  to  us,  how  can  we  receive 
any  Benefit  from  it  ?  The  mod  Miferable  may 
know  that  there  is  fuch  a  Thing  as  compleat  Hap- 
pinefs,  and  in  what  it  confifteth,  and  yet,  without 
a  futable  Application  of  it  unto  thcmfelves,  that 
is,  without  their  Enjoyment  of  it,  be  neverthelefs 
miferable  •,  yea,  their  Knowledge  of  it  will  be  fo 
far  from  abating  their  Mifery,  as  that  it  will  but 
fo  much  the  more  encreafe  it  upon  them.  Our 
blelTed  Saviour  therefore  acquaints  us,  that  it  will 
be  a  very  great  Addition  to  the  Mifery  of  the 
Wicked,  that  they  (hall  be  able  to  difcern  fome- 
thing  of  the  Happinefs  of  the  Righteous,  which 
they  themfelves  fhall  have  no  Part  and  Share  in  •, 
faying,  (in  Luke^s  Gofpel,)  There  Jball  be  weeping, 
and  gnajhing  of  Teeth,  when  ye  jhall  fee  Abraham, 
and  Ifaac,  and  Jacob,  and  all  the  Prophets,  m  the 
Kingdom  of  GOD,  and  you  yourfehes  thrufi  out.  -f 
If  therefore  the  Creature  fail  in  both,  or- either, 
of  thefe  Refpefts,  it  can  never  compleat  our  Hap- 
pinefs. This  then  is  what  I  have  to  do,  to  fhew, 
that  the  Creature  is  neither  a  proportionable  Good, 
nor  truly  enjoyed  by  us,  and  therefore  cannot  com- 
pleat our  Happinefs. 

I.  The  Creature  is  not  a  proportionable  Good, 
and  therefore  cannot  compleat  cur  Happinefs.  In 
order  to  a  Good's  being  proportionable  to  us,  it 
mud  exadly  correfpond  with  our  Nature,  be  fuited 
to  our  various  Wants,  and  Defires,  and  be  durable, 
or  continue  as  long  as  we  fhall  have  any  Being, 
or  Occafion  for  it  ;  for  if  it  fail  in  any  of  thele 
Regards,  if  it  fliould  be  jarring  with  our  Nature, 
or  unable  to  fatisfy  us,  or  to  condnue  with  us,  it 
is  very  certain,  that  then  it  holds  no  Proportion 
with  us,  and  therefore  can  be  no  fure  Foundation 
for  our  Happinefs  -,    and  y?t  in  all  thefe  Regards 

■\  Luke  xiii.  2  3. 

the 


Serm.  II.     of  the  Creature,  29 

the  Creature  is  dilproportionable  to  us.  As,  brieily 
to  hint, 

I.  The  Creature  is  not  proportionable  to  our 
Nature.  For  the  humane  Nature  is  not  "entirely 
made  up  of  Fkfh  and  Senfe,  but  has  a  fpiritual  and 
immortal  Part  effentially  belonging  to  it,  which  is 
more  excellent  than  our  Bodies,  and  greatly  to  be 
preferred  before  them.  Our  Thinking,  our  Rea- 
foning,  and  our  Reflecfhion,  befides  our  Capacity 
for  complcat  Happinefs,  and  our  Defires  after  it, 
are  evident  Proofs,  that  our  Nature  confifts  of, 
what  we  call  Spirit,  as  v^ell  as  Body.  For 
mere  Matter,  according  to  all  its  known  Properties, 
and  the  Laws  of  Motion,  will  never  be  able 
to  produce  one  Thought,  fo  that  That  Part  of 
us,  which  thinketh,  is  very  different  from  our  Bo- 
dies, having  none  of  the  fame  Properties  belong- 
ing to  it,  and  therefore  is  Immaterial,  or  Spirit. 
And  accordingly  we  find  the  Apoftle  Paul  diftri- 
butes  the  Nature  of  Man  into  Sfirit^  Soul,  and 
Body,  (a)  The  Body  is  the  grofs  Subftance,  made 
up  of  Flefb,  and  Blood,  and  Bones,  and  is  the  Ob- 
je6l  of  Senfe  ;  the  Soul^  I  take  it,  means  the  ani- 
mal Life,  with  its  vegetative,  nutritive,  and  pro- 
creative  Powers  ;  and  by  the  Spirit  is  intended 
the  proper  immaterial  Subftance,  the  intelledtual 
Mind,  that  fpiritual  and  immortal  Part,  which  we 
generally  call  the  Soul. 

Now,  though  the  Creature  may  be,  in  a  very 
great  Meafure,  futed  unto  the  Body,  and  to  the 
Support,  and  Comfort,  of  the  animal  Life,  yet,  'till 
the  true  intelleftual  fpiritual  Part  in  us,  has  its 
reclified,  (not  difordered,)  Nature  gratified,  with  a 
Good  every  Way  anfwerable  unto  it,  the  Man  can 
never  be  happy,  let  the  Enjoyments  adapted  to 
the  Body  be  what   they   will  j    becaufe  the  pure 

(a)    I  'fhrf.  V.  23. 

Spirit, 


30         The    Ij7iperfeEiio7i     Serm.   IL 

Spirit,  being  the  more  noble  and  exalted  Part  of 
the  Man,  will  remain  deftitute,  and  uneafy,  what- 
ever be  the  Dreams  of  Happinefs,  in  the  fulleft 
Gratifications  of  the  lower  Appetites,  while  this 
diftinguifhing  Part  of  us  is  left  unprovided  of  fu- 
table  Entertainments.  For  fince  that  Part  of  us 
which  we  call  Spirit,  is  fo  very  different  in  its 
Nature  from  our  Botiies,  as  that  none  of  the  ef- 
fential  Properties  of  the  Latter  are  to  be  found  in 
the  Former,  it  follows,  that  fomething  very  dif- 
ferent in  its  Nature  from  that  which  is  accommo- 
dated to  our  Bodies,  (that  is,  fomething,  more 
peculiarly  adapted  to  the  Nature  of  our  Spirits 
than  any  of  the  Enjoyments  of  this  World,)  muft 
be  found  out,  before  we  can  fuppofe  any  Man  to 
be  happy  in  the  exa6t  Correfpondency  of  his  Na- 
ture to  the  Thing  objefled  to  him  :  Therefore  the 
Preacher  obferves,  *  Seeing  there  are  many  Things 
that  increafe  Vanity^  fhe  means  all  the  Things  of 
this  World,  which  are  adapted  to  our  Senfes,  all 
of  which  tend  to  increafe  our  Vanity,  and  to  dif- 
appoint  us  with  their  Vanity, j  what  is  Man  the 
better  ?  How  will  thefe  things,  which  hold  no  Pro^ 
portion  to  his  fpiritual  Nature,  add  one  Grain  to  his 
true  and  real  Happinefs  :  For  -what  hath  a  Man  of 
all  his  Labour,  and  of  the  Vexation  of  his  Hearty 
wherein  he  hath  laboured  under  the  Sun  ?  t 
Should  the  Man  enjoy  all  the  Creatures,  which  yet 
he  cannot,  he  would  ftill  want  Something  that 
fhould  bear  a  Correfpondence  with  the  Nature  of 
his  Spirit,  which  theObjedls  of  Senfe  do  not.  The 
material  World,  and  an  immaterial  Spirit,  are  fo 
widely  different,  in  their  Nature,  that  the  former 
can  never  be  a  Foundation  for  the  Happinefs  of 
the  latter.  Nebuchadnezzar* s  grazing  among  the 
Beads  was  a  more  exalted  Degree  of  Happinefs, 
*  Eccl.  vj.  II.     f  Eccl.  ii.  2  2. 

to 


Serm.  II.        of  the  Creature,  31 

to  the  Body,  even  of  a  mighty  Monarch,  than  the 
fulleft  Enjoyment  of  the  brighteft  of  the  Creatures, 
can  poflibly  afford  to  an  inteJleftual  Spirit. 

In  fhort  -,  Happinefs  ever  arifes  from  a  Likenefs, 
in  the  Nature  of  the  Thing  enjoyed,  to  the  Nature 
of  the  Poffeffor.  There  mull  be  an  Agreement 
in  Sounds  to  produce  an  Harmony,  and  a  Propor- 
tion in  Parts  to  conftitute  a  Beauty  ;  and  fo  there 
muft  be  an  Agreement  in  Nature,  with  the  polTelTed 
Object,  to  create  that  Harmony  and  Beauty,  in  the 
Sou),  which  we  call  Happinefs.  Even  GOD 
Himfelf  cannot  render  a  reafonable  Creature 
happy,  until  He  has  firfl  formed  him,  in  fome 
meafure,  after  His  own  Likenefs.  Now,  what  we 
generally  call  the  Soul  being  a  pure  Spirit,  breathed 
into  us  by  the  Almighty,  (for  there  is  a  Spirit  in 
Man^  and  the  Infpiration  of  the  Jlmighty  hath  given 
him  UnderJlarJing  (b)^  )  and  the  whole  vifible 
Creation  being  formed  of^  the  Dull  of  the  Ground, 
as  may  be  feen  in  the  infpired  Account  of  the 
Creation  {c)\  thefe  Two  have  no  Likenefs,  Affinity, 
and  therefore  can  have  no  fuch  good  Agreement 
between  them,  as  is  neCeffary,  in  Order  to  the  En- 
joyment of  the  Creature's  being  capable  of  com- 
pleating  the  Happinefs  of  the  Soul. 

2.  Nor  is  the  Creature  proportionable  to  the 
Wants  of  the  Soul.  The  Soul  mufl  be  pofTefTed 
of  a  Good,  anfwerable  to  to  it's  prefent,  and  future 
Circumflances,  as  well  as  its  Nature,  or  it  can  never 
be  happy  ;  becaufe  if  the  Spirit,  or  fuperiour  Part 
in  us,  is  not  accommodated  with  what  is  every  Way 
agreeable  unto  it's  Circumflances,  and  fufficient  to 
anfwer  it's  NecefTities,  it  will  remain  in  a  State  of 
Want  ;  and  no  Man  can  fuppofe  that  Happinefs, 
and  Indigences,  can  meet  in  the  fame  Beaft,  at  the 
fame  Time.     There  may,  indeed,  be  the  want  of  a 

{b]  Job.  xxxii.  8.     (c)  Gen.  Ch.  i, 

LefTer 


32        The  ImpeffeSlion        Serm.   II. 

Lefler  Good,  while  the  Poflefrion  of  the  Greater 
renders  us  truly  comfortable  and  far  from  IMifery  •, 
fo  the  Good  Man  has  his  Degrees  of  Happinefs, 
in  the  Favour  of  GOD,  in  the  midft  of  all  the 
Afflictions  of  the  prcfent  Life  ;  and  if  the  Fig- 
*Tree  JJjould  not  blofom^  neither  Jhould  Fruit  he  in 
the  Vine  ;  if  the  Labour  of  the  Olive  fhouU  fail^ 
and  the  Fields  yeild  no  Meat ;  //  the  Flocks  fhould  be 
cut  off  from  the  Fold^  and  there  fhould  be  no  Herd  in 
the  Stall ;  yet  he  can  rejoice  in  the  LOR.D,  and  joy 
in  the  GOD  of  his  Salvation  (d).  But  to  compleat 
Happinefs,  there  is  requifite  fuch  a  full  PoffefTion  of 
every  needful  Good,  as  that  there  fliall  remain  no 
Want  unfupplied.  For  if  there  be  any  one  Ap- 
petite unfatisfied^  the  Man  will  be  in  a  State  of  In- 
dig-ncy,  and  this  will  necefTarily  excite  Uneafinefs, 
and  interrupt  his  Fehcity.  Hamany  lurrounded 
with  all  the  Honours  and  Glories  of  the  Per/tan 
Court,  was  far  from  Happinefs,  while  his  wicked 
Soul  thirlled  after  the  Blood  of  poor  Mordecai,  fo 
that  he  cryed  out,  *  Jll  this  availeth  fne  nothing,  fo 
long  as  I  fee  Mordecai  fetting  at  the  King's  Gate. 
And  how  much  more  reftlefs  and  uneafy  muft  the 
Soul  be,  if  it's  regular  Defires  remain  unfatif- 
fied. 

Now  let  us  but  confider  what  the  known  Wants 
of  the  Soul,  or  fupream  Spirit  in  Man,  are,  and 
this  will  afford  us  a  convincing  Proof,  how  difpro- 
portionable  all  the  Things  of  this  World  are  to 
us.     As  now, 

The  Soul,  as  finful  and  polluted,  wants  to  be 
relieved  from  the  vile  Subjedion  which  it  is  in  to 
■Flefh  and  Senfe,  and  to  be  reinftated  on  the  Throne 
of  Liberty,  and  put  into  a  Capacity  of  aifting 
freely  for  itfelf,  and  it's  greateft  Intereft  ;  and  the 
Creature  is  fo  far  from  lending  an  helping  Hand 

[J]  Hab.m.  17,  1 8.     *  Ef.  v.  13. 

here, 


Seriii.   It,       of  the  Creature,  33 

here,  that  it  treacherouily  affifts  in  putting  the 
Chains  on,  and  fo  much  the  more  fubjefls  the 
Soul  under  the  bafeft  Tokens  of  Bondage  and 
Slavery.  Hence  is  that  Caution  of  our  Saviour,  * 
^ake  Heed^  and  beware  of  Covetoufnefs.  The 
greedy  Defires  of  the  Things  of  this  World  en- 
flave  the  Soul  to  them  -,  and  fo  does  the  heed- 
Icfs  and  immoderate  ufe  of  them  :  hence  is  that 
Caution,  f  Take  Heed  to  your  felves  le§i  at  an^ 
time  your  Hearts  be  overcharged  with  Surfeiting^ 
■&c. 

The  Soul  wants  to  be  freed  from  that  Guilt,' 
and  Horror,  fhe  has'  contraded,  by  her  Fall,  and 
her  vicious  and  finful  A6lions  ;  and  the  Blood 
of  Bulls  and  of  Goats^  Thoufands  of  Rams,  and 
Ten  Thoufand  of  Rivers  of  Oil,  and  the  Fruit  of 
the  Body,  added  to  them,  will  not  be  fufficienc 
to  make  Expiation  for  the  Sin  of  the  Soul  {e)  i 
but  inftead  thereof  they  are  greatly  inftrum.ental 
to  multiply  her  Crimes,  and  increafc^  her  Guilt  : 
as  the  Love  of  the  World,  and  the  ill  Improve- 
ment of  it  debafes  the  Soul,  fo  do  they  load  the 
Soul  with  Remorfe,  and  Guilt,  by  withdrawing 
it  from  the  Love  of  GOD,  and  Delight  in  his 
Commandments. 

The  Soul  wants  to  be  delivered  from  the  Sentence 
of  eternal  Condemnation,  and  refcued  from  ever- 
lafting  Burnings,  the  juft  Defert,  and  Wages,  of 
her  Crimes  •,  but  fo  precious  is  the  Soul  that  the 
Redemption  thereof  ceafeth  for  ever,  as  to  any 
Thing  among  the  mere  Creature  being  a  fufficienc 
Ranfom  therefor  ;  for  we  are  not  redeemed  with  cor- 
ruptible Things,  as  Silver,  and  Gold, —  but  with 
the  precious  Blood  of  CHRIST  ( /  )  :  and  the  Crea- 
ture, by  tempting,  and  drawing  the  Soul  into  Sin^ 

*  Luke   xH.      15.       f    Lukexxu   34.        (<?)     Mic.  vi.   7. 
(/)    I.  Pet.  i.  18,  19. 

D  does 


34       ^^  hnpcrfeSlk7i        Serm.  II. 

does  but  {o  much  the  more  bring  it  under  the 
condemning  Power  of  the  Law,  and  doom  it  to 
fufFer  che   divine  Vengeance. 

The  Soul  wants  a  fuitable  Place  for  it*s  eter- 
nal Refidence,  that,  when  it  (hall  be  uncloathed 
of  its  earthly  Tabernacle,  it  may  not  be  left  na- 
ked, and  deflitute,  but  may  put  on  Immortality 
and  pofiefs  a  Building  of  God,  an  Houfe,  not 
made  wi[h  Hands,  eternal  in  the  Heavens,  ac- 
commodated with  all  poffible  Delights  and  Satif- 
fa6tions  ;  and  what  is  there  in  this  World,  among 
all  the  Treafures  of  it,  that  can  purchafe  fuch  an 
happy  Seat  for  her  :  all  the  Objects  of  Senfe  can 
neither  form  fuch  a  glorious  Manfion  for  her,  nor 
are  fit  to  give  in  Exchange  therefor,  nor  can 
any  Way,  of  themklvcs,  convey  her  to  that  blef- 
fed  Abode  :  for  eternal  Life  is  the  Gip  of  Gody 
through  Jefus   Chri§f  our   Lord  (g.) 

In  fliort,  as  all  created  Nature  cannot  buy 
off  the  Piinifliment  due  to  the  finful  Soul,  fo 
neither  can  it  afford  the  lead  Support  and  Comfort 
,to  her,  under  her  Wants,  which  would  be  her 
eternal  Torment.  Mountains  of  peruvian  Gold, 
and  Rocks  of  Diamond,  would  be  looked  upon 
with  Filorror  and  Anguifh,  fhould  they  prefent 
themfeives  in  the  Day  of  the  Lord's  Vifitation, 
and  but  add  Oil  to  the  Flames  that  furround  the 
unhappy  Soul  ;  nay,  fo  far  would  all  Creatures 
be  ffom  affording  any  Relief  to  the  poor  mife- 
rable  Soul,  that  they  would  fland  aloof  off,  as 
mocking  at  her  Torment,  and  not  a  fingle  Drop 
of  Water  would  move  to  cool  her  enflamed  Tongue, 
ih)  So  that  by  no  Means  would  any,  or  all,  of 
the  Creatures  be  able  to  fupply  the  VVants  of  the 
Soul,    and  therefore  could  not  render  her  happy. 


{g     Rom.  vi.    7.3.      (.'>)   Lu'^e  \vi.  24. 

2.  Nor 


Serni.  II.       of  the  Creature,  35 

|)  3.  Nor  is  the  Creature  proportionable  to  the 
'Defires  and  Cravings  of  the  Soul.  This  necef- 
farily  follows  upon  the  former  Head.  For  if 
the  Creature  is  not  anfwerable  unto  the  Wants 
of  the  Soul,  it  cannot  poffibly  fulfil  its  Defires  ; 
becai;fi  it  will  neceiTarily  crave  to  have  its 
Wants  fupplied.  There  is  a  Sort  of  Infinity,  and 
Boundleffnefs,  in  the  Appetites  of  an  intelligent 
immortal  Spirit,  which  finite  Nature,  alone,  can 
never  latisfy.  We  fee  fomething  of  the  un- 
wearied ReftlefiTnefs  of  the  Mind  of  Man,  in 
their  perpetual  Search  and  Inquiry  into  the  hid- 
den Myderies  of  Nature,  and  Art,  in  the  con- 
llant  Labours  of  Men  after  the  Profits,  PleafureSj 
and  Honours  of  this  World  j  in  their  Thirft 
after  perpetual  Exiftence,  and  their  Endeavours 
to  out  live  the  Grave,  in  their  Name,  Manners, 
nnd  Otfspring  -,  and  yet,  after  they  have  done 
all,  they  are  as  unfatisfied  as  ever.  Who  ever 
found  their  moft  enlarged  Stores,  the  greateft 
Variety,  Degrees,  of  fenltial  Gratifications,  or  the 
mofl:  numerous  and  glittering  Honours  they  were 
encircled  withal,  have  been  able  to  fet  Bounds 
to  their  Appetites,  that  they  had,  no  farther  De- 
fires after  them  :  This  reftlefs  State  of  the  Mind 
of  Man,  the  Preacher  elegantly  defcribeth,  by  a 
lively  Metaphor  fetched  from  the  Sun  ;  (i)  The 
Sun,  (faith  he,)  aljo  arifeth,  and  the  Sun  goeth 
down,  and  ha^eth  to  the  Place  where  he  arofe  -, 
in  his  daily  Motion  from  Eafi,  to  fFe§f,  he  com- 
eth  to  the  fame  Point  again  :  So  the  Sun  (for  of 
this  hecontinueth  his  Speech,  the  PFind  not  being 
in  the  Original,  -f)  goeth  towards  the  South,  (to 
the  Southern  Tropic,)  and  turned  about  to  the 
North,  (then  returns  to  the  Northern  Tropic,) 
it  whirleth  about  continual^,  (in  it's  annual  Motion,) 

[i]  Eccl.  i.  5,   6.     t  See  Mr.  Pool. 

D  2  and 


56  Hje  hnperfeclmi      Serm.  IL 

and  returneth  again  according  to  the  Circuits  :  it 
Cometh  to  the  fame  Point  again,  after  all  it's 
^Revolutions.  And  as  RtTtlefs  is  Man  in  eveiy 
Condition  of  Life,  ever  fccking  to  alter  his  pn- 
fent  State,  as  he  thinketh  for  the  better  -,  yet,  at 
ter  all,  he  is  juft  where  he  wa?,  as  to  any  re.u 
Reft  and  Satisfaftion,  to  his  Mind,  he  hath  gaired 
by  all  his  Changes.  Therefore  the  Preacher  oh - 
ferveth,  (k)  The  Eye  is  not  fatisfied  with  feeing^  nov 
the  Ear  filled  with  hearipg  ;  for,  (as  the  Royal 
Inftrudor  had,  in  the  Ferje  before,  elegantly  fX- 
preffcd  the  Unfatisfaclorinefs,  of  all  Things  here 
below,  to  the  Soul,)  Jll  the  Rivers  run  into  the 
Sea,  yet  the  Sea  is  not  full.  The  Sea  has  already 
more  in  it  felf  than  the  Rivers  can  fupply  it  with, 
and  its  Capacity  vaftly  exceeds  all  that  the  Ri- 
vers can  communicate,  and  therefore  it  can  never 
be  filled  by  all  the  Streams  that  run  into  it. 

Befides,  thefe  Things  being  different  in  their 
Nature  from  what  the  Soul  thirfts  after,  can  never 
ycild  any  true  SatisfaClion,  and  fill  her  Appetites. 
'Till  thefe  Temporal  Things  can  change  their  Na- 
ture, and  rife  up  to  Spiritual,  and  lEternal,  the  Soul 
can  call  them  all,  unworthy  of  her  Care,  or  lodge 
them  in  a  narrow  Corner,  and  never  reft  farisfied, 
until  the  infinite  ALL,  flie  bears  fome  Likcnefs  to 
in  her  Spirituality,  and  Immortality,  and  ftill  has 
fome  faint  Reaches  after,  even  in  this  her  imperfect 
State,  comes,  and  fills  her,  with  everluQing  Satif- 
fadion. 

4.  Finally  \  The  Creature  is  not  proportionable 
to  the  Soul  in  Duration.  That  the  Soul  is  im- 
mortal, or  endlefs  in  Duration,  may  be  fairly  ar- 
gued from  the  general  Sentiments  of  Mankind, 
and  their  natural  Defires  of  Immortality,  and  from 
the  Powers  of  Reafon,  Judgment,  and  Refleflion 

(k)    Ver.  8. 

&C. 


Scrm.  II.        of  the   Creature,       37 

&c.  which  evidently  belong  to  the  humane  Na- 
ture, and  are  as  evidencLy  different  from  all  the 
known  Propercies  ot  Matter,  howfoever  dirpofed 
and  moved  ;  and  from  our  Confciournefs  of  our 
own  Anions,  and  the  Judgment  we  pafs  upon 
them,  which  flieweth  that  we  are  capable  of  ren- 
dering an  Account  to  our  fupream  Ruler  and 
Ju  Igc  :  But  after  all,  the  facred  Scripture  affords 
us  t\\t  fulieil  Evidences  of  the  Soul's  Immortality, 
hife  and  Immortalily  being  brought  to  Light  by  the 
GofpcL  There  we  are  told,  (/)  They,  that  kill  th€ 
Body^  are  not  able  to  kill  the  Soul  •,  that,  when  the 
Body  dies,  the  Spirit  go eth  to  GOD  who  gave  it  {m)  i 
and  we  may  obferve  that,  throughout  the  Neiv- 
Tejlament  efpecially,  the  Soul  is  treated  ai  an  immoi'- 
tal  Being,  in  the  conftant  Propofal  of  future  eternal 
Rev/ards  and  Punifhments  ;  and  the  Affurance  k 
gives  us.  That,  at  the  Death  of  their  Bodies,  the 
Souls  of  good  Men  go  to  (n)  Paradife^  to  {o) 
Heaven^  to  (p)  eternal  Life^  to  {q)  be  ever  with  the 
LORD  ;  and  that  the  Souls  of  wicked  Men  go 
to  (r)  Prifon,  to  (/)  Hell,  to  the  Place  of  Tor- 
ment, to  (/)  everlajling  Punijhment  :  All  of  which 
clearly  evinces^  the  Immortality  of  the  Soul,  o:>, 
that  it  exitleth  forever. 

Suppofe,  now,  that  the  Creature  was  ever  fo 
well  adjufted  to  the  Nature  of  the  Soul,  being  fpi- 
ritual  as  that  is,  and  were  moft  admirably  I'uited 
to  its  prefent  Wants,  and  Cravings  -,  yet,  if  after 
all,  it  falls  (hort  of  the  Nature  of  the  Soul  in  Du- 
ration, This,  alone  would  render  it  utterly  im^- 
poflible  that  it  fhould  ever  compleat  our  Hap- 
pinefs. 

For,  v/henever  the  Creature  fliall  run   out  the 

(/J  Mutth.  X.  28.  (m)  Eccl.  xii.  7.  (71)  Luh-kxm.  43. 
(ojtuhe  vi.  23.  (p)  Mat.  x\v.  42.  (yj  i  •J'hiJJ.'w.  17. 
{r]  \  Per.  iii.  19.     (f)  Luke  xvi.  23.    (tj   2  Thjf.  i.  9. 

D  3  Lm§ 


38  The  ImperfeElion     Scrm.  II. 

Line  of  its  Continuance,  and  come  to  its  End,  (as 
I  fhall  fhew  under  another  Head,  it  certainly  will) 
there  will  then  be  no  Room  left  for  the  leaft  Pre- 
tenfions  to  Happinefs  in  the  Enjoyment  of  it  -, 
becaufe  it  will  then  have  no  Exiftence.  And,  as, 
in  the  mean  while,  the  Fears  of  lofing,  what,  we 
know,  will  anon  ceafe  to  have  any  Being,  would 
ib  difircfb  the  Sou],  in  the  Mid  ft  of  her  Enjoy- 
ments,  as  to  leave  her  unhappy  in  the  fullell:  iPof- 
fcffions,  fo  the  total  ceafing  of  it,  would  render 
her  Condition  the  more  miferable,  from  a  Reflec- 
tion upon  her  former  comfortable  State,  while  fhe 
was  in  Poifeffion  of  it. 

Thus  v/e  fee,  that  upon  Suppofirion  of  a  true 
Enjoyment  of  the  Creature,  it  cannot  compleat 
our  Hep  .inefs,  becaufe  of  the  vaft  Difproportion 
there  is  between  all  the  Objefls  of  Senfe,  and  a 
fpiritual  and  immortal  Soul  :  For  the  Thing';  of 
this  World  are  proportionable  neither  to  the  Na- 
ture, the  Wants,  the  Defires,  nor  the  Duration  of 
the  Sou]. 

I  proceed  now  to  fay, 

2.  We  do  not  truly  and  fully  enjoy  the  Creature, 
and  therefore  it  cannot  pofTibly  compleat  our  Hap- 
pinefs. What  I  have  faid  under  the  former  Head, 
of  the  Difproportion  of  the  Creature  to  us,  holds 
good  upon  Suppofition  of  our  fulleft  Enjoyment 
of  it,  and  I  now  argue  the  InfufFicicncy  of  the 
Creature  to  compleat  our  Happinefs,  were  it  other- 
wife  ever  fo  proportionable  to  us,  in  that  we  have 
not  the  true,  and  full  Enjoyment  of  it. 

For,  after  all  our  Pretentions  to  Enjoyment,  and 
the  pleafant  Dreams  of  Happinefs  we  flatter  and 
delude  ourfelves  with,  in  the  Pofl^^fllon  of  it,  if  our 
Title  be  challenged,  we  fliall  find  that  we  have  no 
true  Right  to  it,  and  fo  do  not  truly  and  fully 
enjoy  it.     For  barely  to  have  in  our  Hands,  and 

keeping, 


Serm.  11.        of  the  Creature,  ^g 

keeping,  this  or  the  other  defirable  Good,  is  not 
properly,  and  fully,  to  enjoy  that  Good  ;  as  the 
Keeper  of  the  Crown  is  not  properly  faid  to  enjoy 
the  Crown  ;  the  Fee,  and  Right,  mnfl-  be  in  us, 
and  in  us  folely,  to  conftitute  a  full  Enjoyment, 
otherwife,  our  prefent  Pofl'cfTion  is  dependant,  and 
precarious.  Now  it  is  certain,  that,  whatever  our 
Claim  may  be,  we  are  not  to  look  upon  ourfelves 
as  the  Lord's  Proprietors  of  what  we  have,  but 
only  Stewards  at  Will :  'the  Earth  is  theLORB^s 
with  the  FuUnefs  thereof^  the  World,  and  they  that 
dwell  therein  (k).  GOD  alone  is  the  rightful  Pro- 
prietor of  all  the  Creatures  -,  and  becaufe  HE  is 
the  great  Creator,  therefore  is  HE  alfo  the  moff 
high  Pojpjfor  of  Heaven  and  Earth  :  and  this  His 
Right  He  has  not  alienated,  nor  will  He  devolve  it 
upon  another,  ' Tis  impolTible  any  One  of  the 
Creatures  fliould  enjoy  all  the  reft  •,  and  thofe  that 
we  have  in  our  Hands  cannot  render  us  happy, 
becaufe  we  have  no  true  Propriety  in  them. 

With  Refpect  unto  Men,  our  Fellow-Creatures, 
we  may  be  the  folc  Owners  of  this,  or  that,  and 
they  may  be  guilty  of  Injuftice,  and  Oppreflion, 
by  their  forcible  or  crafty  invading  our  Right  ; 
but  our  Title  will  not  hold  good  fliould  we  attempt 
to  conteft  it  with  the  Moft  High.  Yea,  fo  far  are 
we  from  a  full  PofTefllon  of  any  thing,  as  that  we 
ourfelves  are  not  our  own,  but  belong  to,  and  are 
dependant  upon,  that  GOD,  who  hath  made  us, 
and  form.ed  us  for  Himfelf,  and  in  whom  v/e  live, 
and  move,  and  have  our  being  -,  fo  that  He  has  a 
Right  to  us,  and  all  that  we  have. 

Nor  will  our  prefent  Poffeflion,  fuch  as  it  i.%or  our 
holding  any  of  the  Creatures  in  our  Hands,  make 
good  our  Claim,  and  Propriety  in  them,  againft  the 
Demands  of  the  Almighty  j    becaufe  we  hold  al! 

(ij  Pf.  xxiv.  I. 

D  4  wpoa 


40        Hoe  ImperfcElioJi       Serm.  11. 

upon  good  Pleafure  only  :  fo  that  we  are  but 
Stewards  to  our  great  Lord  and  Mailer,  who  has 
committed  to  our  Truft,  as  plcafeth  Him,  to  ibme 
two^  to  others  five^  and  to  others  ten  Tale^Us^  and 
commanded  us  to  occupy  until  He  come^  and  to  im- 
prove all  in  his  Service,  and  to  the  Honour  of  His 
Name  •,  and  to  whom,  e'er  long,  we  muil  account 
for  our  Stewardfhip,  how  we  have  traded,  and  what 
we  have  gained  ;  and  receive  our  Rewards  accord- 
ing to  that  we  have  done  {I).  Since  we  are  but 
Stewards, therefore  what  is  put  into  ourprefent  Pof- 
feffion,  is  not  alienated  and  made  over,  to  us  as  our 
own,  but  our  fovereign  LORD  referveth  unto  Him- 
felf  an  unqueftionable  and  full  Right,  as  to  the  In- 
tereft,  fo  to  the  Principal,  of  all  our  Talents,  and  the 
Power  to  take  from  us  what  He  has  lent  us,  or 
depofited  in  our  Plands,  when  it  fhall  feem  good 
U:Uo  Him. 

Hence  it  will  follow,  that  the  Creature  is  not, 
nor  can  it  be,  compleadve  of  our  Happinefs,  be- 
caufe  we  cannot  properly  call  it  our  own.  For, 
upon  Suppofidon  that  it  were  in  it's  own  Nature, 
ever  fo  perfefl  in  Kinds  and  Degrees  of  Excellency, 
and  fo  were  capable  of  rendring  us  happy,  yet  fmce 
it  is  not  our  own,  and  we  have  no  unalienable  Right 
and  Property  in  it,  what  will  it  fignify  to  us,  how 
good  and  excellent  it  is  in  itfelf,  or  how  agreeable 
it  might  be  to  us  ?  Unlefs  there  be  a  Conra<51:, 
or  Union,  between  the  Subject  and  the  Objevff, 
there  can  no  delightful  Senfations  be  handed  to 
the  Soul :  and  this  Union  is  founded  in  PofTcllion 
and  Propriety.  We  may  fte  That  in  the  PoflefT'iun 
of  our  Neighbour,  which,  if  vye  could  call  it  our 
Own,  might  go  a  great  Way  towards  the  fatisfying 
of  our  preftnc  Wants  and  Defires,    and  afford  us 

(I)  See    Mat.   XXV.  fiom    ver.    14 —  28.  and    Luke   xlx. 
12—2;. 

abundance 


Serm.  II.      of  the  Creature.  41 

abundance  of  Delight  and  Pleafure,  in  the  Agree- 
ablenefs  of  it  to  us  •,  but  fince  it  is  another's,  and 
not  ours,  though  we  ought  to  rejoice  in  the  Wel- 
fare of  our  Neighbour,  yet,  all  the  Satisfa6lion  we 
might  propofe  to  ourfelves,  from  the  Enjoyment 
of  it  drops  of  Courfe.  The  all-perfed  Deity  af- 
fords no  Happinefs  to  a  rational  Mind,  'till  it 
can  fay  of  this  GOD,  He  is  OUR  OWN  GOD  ; 
but  the  Want  of  this  is  the  Mifery  of  the 
damned  who  are  fufficiently  acquainted  with  the 
Perfediops  of  GOD,  to  know  that  there  is 
enough  in  Him  to  compleat  the  Happinefs  of 
any,  or  all,  of  His  Creatures,  but  yet  find  them- 
felves  miferable  in  their  Separation  from  Him, 
or  want  of  an  Union  to  Him  as  their  GOD, 
and   Portion. 

Thus,  becaufe  we  have  no  true  Right,  and 
Propriety,  in  the  Creature,  'tis  vain  for  us  to 
expedl  Happinefs  from  it  -,  and  though  we  ought 
to  be  contented  with  the  prefent  Portion  our 
bountiful  Matter  has  afligned  us,  and  be  thank- 
ful to  Him  for  it,  becaufe  the  lead  we  have  the 
Improvement  of,  is  more  than  we  deferve,  yet, 
we  cannot  think  feriouQy  of  the  Weaknefs  of 
our  Title  to  it,  and  at  how  uncertain  a  Tenour 
we  hold  it,  but  it  marrs  all  the  fine  Schemes  of 
Happinefs  a  fenfual  Mind  may  be  apt  to  propofe 
to  himfelf  from  it. 

So  that  we  fee  an  End  of  all  Perfedlion,  in 
the  Creature  ;  it's  greateft  Excellency  is  limited 
in  it's  Nature  and  Meafure,  whether  we  confi- 
der  it  abftradledly  by  itfelf,  or  in  it's  Relation 
to  us, 

I  am  now, 

2.  In  the  fecond  Place,  to  fiiow,  that  the  Per- 
feftion  of  the  Creature  is  finite  in  it's  Duration. 
There  will  be  an  End  to  all  worldly  Perfedion. 


42         The    IpiperfeBlm     Serm.    IL 

I  hinted  at  this  before,  In  (hewing  that  the  Crea- 
ture is  not  proportionable  to  the  Soul  in  Duration, 
and  the  daily  Experience  we  have  of  this  ren- 
ders it  lefs  neceffary  to  infift  largely  upon  this 
Head  :  1  ihall  therefore  but  briefly  run  it  over, 
and  fhew,  that  if  there  were  a  Perfedlion  of 
Number,  and  Degrees,  of  Excellencies  in  the  Crea- 
ture, yet  it  would  fall  fhort  of  proper  Perfedli- 
on,  for  Want  of  Duration.  True  Perfedion  ad- 
mits of  no  Limits  in  Duration,  any  more  than 
in  Degrees  ;  for  that  which  is  finite  in  its  Dura- 
tion, wants  a  very  efiential  Ingredient  in  Per- 
fedtion,  namely  Continuance,  or  conftant  Exift- 
ence  :  though  it  have  an  Exiftence  at  prefcnt, 
yet  if,  by  and  by,  it  fhall  have  none,  this  fhews 
that  there  is  wanting  to  it  that  v/hich  is  neceflfa- 
ry  to  it's  very  Being,  and  that  which  wanteth 
cannot  be  perfedl.  And  this  is  the  Cafe  with 
the  Creature,  with  all  the  Things  of  this  lower 
World,  we  converfe  with,  they  are  finite  in  their 
Duration.         For, 

I.  The  Creature  it  felf  will  have  an  End,  and 
then  the  Excellency  of  it  ceafeth,  and  is  no  more. 
As  this  World  had  a  Beginning,  fo  it  will  have 
an  End,  and  fhall  not  continue  always.  Whe- 
ther Matter  perifhes,  or  any,  the  leaft.  Part 
thereof  be  utterly  deftroyed,  or  no,  is  not  at  all 
material  to  us,  becaufe  the  Form  is  all  we  are 
converfant  about,  in  Objedts  ofSenfe;  Though 
I  fee  no  Abfurdity  in  the  abfolutc  Corruptibility  of 
Matter,  which  once  had  no  Being.  However, 
fince  the  Form  gives  Being  to  every  Objecl  of 
Senfe,  and  the  Exiftence  of  Matter  ftrip'd  of  all 
Form,  (if  fuch  a  Thing  can  bej  Vv^ould  be  ut- 
terly imperceptible  to  us,  therefore  when  ever 
the  Creature  puts  oft' its  prefent  F^orm,  with  Re- 
fped  unto  us,  it  then  comes  to  an   End,     Thus 

the 


Serm.  IT.       of  the  Creature,  43 

the  Apoftle  tells  us  {m)  the  Fajhion  of  this  WorU 
pajj'eth  away  -,   by   which  he   means  fo    to  affe(5t 
us   with  the  Confideration  of  the  fading,  perifh- 
ing.  Nature  of  the  Things  of  this   World,  as  to 
drav/  us   off    from   that  over- fond   Opinion   we 
are  fo  prone  to  entertain  of  the  Objefts   of  Senfe, 
that  we   may  not  have  our   Hearts   too  much  fet 
upon  them.     And  we   may   plainly  fee,  that  all 
Things  about  us  are    haftening  on  to   the  Change 
of  their  prefent  Pofture,   and  Relation,   and    the 
Time  is  coming,  in  the  which  the   Heavens  jhall 
pafs  aiscay   with  a  great  Noife,   the  Elements  Jhall 
melt  with  fervent  Heat,  and  the  Earth,  with  the 
Works   that  are  therein,  Jhall  be  burnt  up  :  as  the 
Apoftle  Peter  acquaints  us(»).  Decay  is  written,  in 
indelible  Charaflers,  upon  all  the  Beauty,  and  Ex- 
cellency, of    this  vifible   World,  and   we   fee   it 
daily  making  Advances  upon  all  Things  about  us. 
The  very   Heavens  wax  old  as  doth  a  Garment  {o)^ 
and    a   little  Tim^   often    puts   a  Period   to  the 
biighteft    Luftre  of  this    World.     What  is  be- 
come  of  the  fiourifliing  States,  and  Kingdoms, 
the  magnificent  Structures,  and  the  applauded  He- 
roes,   which,      fome  few    Ages   ago  ftruck  the 
World  with   Wonder   and   Admiration  ?    They 
have  all  funk   in  the   Ruins   of  Time.     Where 
are  our  dear  Friends,  and  valuable  Relations,  that, 
a  little   while  ago,   we  took  Comfort  in  ?  alafs  ; 
they   are  ^buried  under  the   Clods  of  the  Valley  ! 
and   their   Excellency,  which  they  once  had,  has 
perifhed    with  them.     So  does  the   Perfedlion  of 
this  World,   like   Riches,   make    to  itfelf  Wings, 
and  Jiee  away,  as   an   Eagle  towards  Heaven,  with 
a  fwift,  and   almofl   imperceptible  Motion. 
But  then, 
2.  We  ourfelves  fhall,  e'er  long,   come  to  the 

(n:)  I.  Cor.  vii.   31.     {n)zFit.  iii.   ro.     {0)  PJal.  cH.  26. 

End 


44  ^^  ImperfeSlio?i      Serm.  11. 

End  of  our  Continuance  in  this  World.  For  \vc 
cannot  live  here  always  ;  'tis  but  a  little  while  we 
can  remain  in  the  delightful  PolTcirion  of  our 
prefent  worldly  good  Things  •,  our  Houfes,  and 
Lands,  our  Riches,  and  Honours,  our  Friends, 
and  Acquaintance,  we  muft  quickly  take  our  fi- 
nal Leave  of  them  all,  and  the  Eye  that  hath 
{<ttVi  us  fhall  fee  us  no  more  and  the  Places  that  have 
known  us  fhall  know  us  no  more.  Our  Days  on 
Earth  are  as  a  Shadow^  and  there  is  none  abiding  {p\ 
What  is  your  Life  ?  It  is  even  a  Vapour^  that 
appeareth  a  little  while^  and  then  vanijheth  a'-j::ny 
(q).  Even  while  we  are  here,  the  Excellency 
which  we  pretend  to,  as  giving  us  the  Prece- 
dency to  the  Creatures  around  us,  often  decays, 
and  fades  away  -,  and  a  Man  of  Wifdom,  and 
Strength,  in  a  few  Years  becomes  as  a  Child  in 
Weaknefs,  and  Folly  •,  and  a  Man  of  Wealth,  and 
Honour,  may,  anon,  be  as  poor  as  Job,  and  dcfpifed 
as  Lazarus.  But  however,  it  will  not  be  long  be- 
fore Death  will  put  a  final  Period  to  our  Abode 
on  Earth,  and  we  fhall  lie  down  in  the  filent 
Grave,  and  the  Worms  feed  fweetly  upon  us, 
and  then,  the  Beauty  ivhich  we  have  JJjall  con- 
fume  away  in  the  rotting  Grave  (r).  And  when 
we  go  down  to  the  dark  Vault,  the  Houfe  ap- 
pointed for  all  the  living,  we  fliall  then  have  uo 
further  Occafion  for  any  of  the  Enjoyments  of 
this  World,  nor  reap  any  Advantage  from  them  ; 
for,  we  can  carry  Nothing  out  of  this  World  with 
us,  nor  will  our  Glory  defcend  after  us  (j)  ;  but 
as  we  came  naked  into  this  World.,  without  bring- 
ing any  of  the  Accommodations  of  it  with  us, 
fo  naked  fhall  we  return  (  t  )  :  The  Thought 
of  which  made  Solomon  infcribe  Vanity  upon  all 


(p)    I    Cbf.   xxix.    15.    (t/)   JaTK.   iv. 

'I- 

(;•;  Pf.   xlix.   14. 

(i\  Pj.  xlix.   17.     (t)  Job.  [.  zi. 

Things 

Scrni.  IL      of  the  Creature,  45 

Things  under  the  Sun  ;  Tea^  I  hated  my  Labour^ 
(Tays  he,)  hecaufe  I  Jhould  leave  ii  unto  the  Man 
that  fljoiild  come  after  me  (v).  And  of  what  Avail 
will  all  the  Profits,  Pleafures,  or  Honours,  of  this 
World  be  to  us,  when  we  are  at  laft  forced  to 
take  our  Leave  of  them  ?  Ah  !  vain  World  ! 
Whofe  greateft  Excellency,  as  in  a  Moment,  va- 
niflieth  from  us,  or  dies  with  us  ! 

Thus  I  have  finifhed  the  Firft:  Dodrine,  That 
the  Perfedion  of  the  Creature  is  limited  and  finite  ; 
it  is  not  proper  Perfeftion,  nor  can  it  continue  ; 
and  fo  we  fee  an  End  of  all  Perfedion. 

Before  I  proceed  to  the  Second  Dodrine,  it  will 
be  proper  to  make  fome  Improvement  of  this,  and 
apply  it  unto  ourfelves,  for  our  Inftrudtion,  Cor- 
reftion,  and  Exhortation. 

Use  I.  This  Do6lrine  may  be  improved  for 
our  Inftrucflion,  and  Information,  in  feveral  Things. 
To  name  one  at  prefent,  and  conclude. 

I.  Hence  we  may  learn,  what  Reafon  we  have 
to  mourn  over  our  Apoftacy  from  GOD,  as  the 
grand  Caufe  of  very  much  of  the  Imperfeflion  of 
the  Creature.  For  it  is  certain,  that  very  much 
of  the  ImperfeAion  of  the  Creature  is  accidental 
to  it,  and  has  been  procured,  originally,  by  our  Sin 
and  Fall  from  GOD.  As  the  Creature,  with  us,  firft 
came  out  of  the  Hands  of  our  Maker,  it  was  futed  to 
our  pLire  and  innocent  Nature,  fo  far  as  Man  could, 
then,  have  any  Defires  about  it,  and  would  have 
been  abundantly  more  advantageous,  and  fervicea- 
ble,  to  him,  in  his  Integrity,  than  it  can  be  to  us, 
row,  in  our  lapfed  State  :  and  we  find  it  a 
Part  of  the  Curfe,  which  the  great  GOD  denounc- 

i-z'J  Eccl.  ii.  1 8. 

€d 


46       The  ImperfeBio7i        Serm.  II. 

cd  in  the  Day  of  our  Apoftacy,  (w)  Curfed  is  the 
Ground^  for  thy  Sake  \  in  Sorrow  JJjalt  thou  Eat 
of  ity  ail  the  Days  of  thy  Life  :  Thorns  alfo  and 
Thifiles  fhall  it  bring  forth  unto  thee^ — in  the  Sweat 
of  thy  Face  (halt  thou  eat  Breads  'till  thou  return 
unto  the  Ground  •,  for  out  of  it  wafi  thou  taken  ;  for 
Duji  thou  art,  and  unto  Dujl  flmlt  thou  return.  By 
Means  of  this  Curfe  there  is  a  Sort  of  Variance  put 
betweenMan  and  theCreature,and  thisVanicy  is  con- 
fequent  upon  it,  that  our  i\.ppetites  and  Defires  are 
irregularly  carried  out  after  it,  and  there  is  nothing 
in  it  fufficient  to  fatisfy  them  ;  and  after  we  have 
walked  in  a  vain  Shew,  for  a  little  while,  we  mufJ: 
bid  Adieu  to  all  fublunary  Enjoyments,  without  lo 
much  as  allowing  us  Room  to  hope  that  they  will 
ever  be  any  further  ferviceable  to  us. 

The  Earth  was  a  Paradife  to  Man,  in  Inno- 
cency,  a  Garden  of  Delight,  and  PJeafure,  becaufe 
every  Way  fuited  to  all  that  he  could  want  from 
it,  and  anfwerable  to  all  the  Defires  he  could  have 
about  it,  and  becaufe  of  the  high  Propriety  which 
he  had  in  it.  For  innocent  Man  was  not  fubjedt 
to  many  of  thofe  Wants,  which  now  diftrefs  us, 
nor  could  he  have  any  of  thofe  irregular  Appetites 
after  the  Objefts  of  Senfe,  which  now  are  the  Re- 
proach of  our  Reafon,  nor  have  any  Expedlations 
from  the  World  but  what  it  was  able  to  anfwer  ; 
and  therefore  there  was  a  proper  Agreement  be- 
tween them,  and  the  Creature  fo  far  perfedtly  fut- 
ed  his  rational  and  religious  Thoughts  of  it,  and 
was  improvable  by  him  to  the  noblefl  Ends  and 
Purpofes.  Befides,  what  rendered  the  Creature 
more  perfed  to  him  was,  the  true  Propriety  which 
he  had  in  it.  For,  as  he  faw  and  adored  GOD 
in  the  Creature,  fo  he  enjoyed  it  in  GOD,  and 
GOD  in  it  -,    thus  the  Creator,  and  the  Creature, 

(iv)  Gen.  iii.    17,  18,  19. 

ever 


Serm.     11.  of  the  Creature,  47 

ever  came  together,  in  his  View,  and  Enjoyment ; 
and  while  there  was  a  clofe  Union  between  GOD, 
and  the  Works  of  His  Hand,  a  Union  not  yet 
broken  by  Sin,  as  Man,  then,  had  a  Propriety  in 
GOD,  as  his  own  GOD,  fo  had  he  in  the  Crea- 
ture alfo. 

But,  now,  our  Fall  from  GOD  hath  broken  this 
Union,  has  feparated  between  GOD  and  the  Crea- 
ture, has  ftrip'd  the  Creature  of  much  of  its  Ex- 
cellency, and  filled  us  with  Defires,  and  Expedta- 
tions,  which  it  can  never  anfwer,  and  fo  has  turn- 
ed the  Bleffing  into  a  Curfe.  'Tis  This  that  has 
rendred  this  World  a  Wildernefs  of  Briars  and 
Thorns,  and  filled  it  with  Vanity,  and  Vexation  of 
Spirit:  So  that  thtCreature  was  made  fuhje£i  toVanity^ 
7wt  willingly^  (not  by  any  natural  Propenfity)  but  by 
the  Will  of  Him  who  hath  [ubje6ied  the/ame,(though} 
in  Hope,  as  the  Punifhment  of  Sin  ;  the  Creature 
being  in  the  Bondage  of  Corruption  -,  to  be  deli- 
ver(d  from  which,  the  Creation  groaneth  and  tra- 
vaileth  in  Pain  until  now  (a*). 

This  then  fhews  us,  what  Reafon  we  have  to 
mourn  over  our  Apoftacy  and  Rebellion  againft 
GOD,  which  have  procured  fo  much  of  the  Im- 
perfe6lion  of  the  Creature,  and  rendred  it  fo  un- 
profitable, and  enfnaring,  to  us.  It  fhould  make 
us  to  cry  out.  Oh  !  that  our  Head  were  Watery 
and  our  Eyes  a  Fountain  of  Tears,  that  we  might 
weep  Day  and  Night,  for  the  Ofi-'ence  offered  unto 
GOD,  the  Injury  done  unto  the  Creature,  and 
the  Damage  brought  upon  ourfelves,  by  our  very 
great  Folly,  in  refufing  to  obey  the  Divine  Com- 
mandment. This  ought  to  be  Matter  of  perpe- 
tual, and  deep  Humiliation  to  us,  as  often  as 
we  fee  the  Weaknefs,  the  Infufficiency,  and  Infta  - 
bility,  of  the  Creature,  that  it   groans  under  the 

(x^  Rom.  viii.  20,  2X,  22. 

Curfe 


48        72^    Imperfe&icn       Serm.    11. 

Curfe  we  have  brought  upon  it,  and  that  we  our- 
felves  lb  conftantly  feel  the  fad  EfFefts  of  it. 
*Tis  this  that  furnifhes  every  Thing  we  converfe 
with,  with  the  Sting  that  pierces  and  wounds  us. 
'Tis  This  is  the  Root  of  Bitternefs,  the  baneful 
Tinflure  whereof  has  turned  all  our  Enjoyments 
into  Gall  and  Wormwood.  The  Creature  was 
full  of  Beauty,  and  Honour,  glittered  with  the 
Sparkles  of  divine  Light  upon  it,  would  have  af- 
forded us  wonderful  Refrefhment,  and  Satisfac- 
tion, and  was  an  Enjoyment  with  which  GOD 
might  have  been  abundantly  glorified,  as  well  as 
we  ourfelves  greatly  delighted,  but  our  Sin  has 
llained  the  Glory  of  the  Divine  Workmanfhip, 
robbed  GOD  of  His  Due,  the  Creature  of  its 
Excellency,  and  our  felves  of  Comfort  ;  and  it 
ought  therefore  forever  to  humble  and  abafe  us, 
and  fill  us  with  Brokennefs  of  Soul,  to  think  of 
our  high  Crime,  in  defiling  our  Nature,  and  throw- 
ing the  whole  Creation  into  Diforder  and  Confu- 
fion.  Well  therefore  may  we  cry  out,  (y)  Tht 
Crown  is  fallen  from  our  Head  \  "joo  unto  us  that 
we  have  finned, 

(yj  Lam.  v.  i6. 


II®S'II#I^^*^*#S^®W 


SERMON. 


Serm.  III.     \of  the  Creature.        49 


SERMON    III. 


Psalm   CXIX.  96. 

/    have  feen    an   End  of  all  Per-' 

feEiion   ;     hut  thy   Coinmandment 
is  exceeding  broad, 

I  WO  Dodrines  have  been  raifed  from  thefe 
Words,  as  evidently  contained  in  them, 
viz. 

Doc.  I.  The  Perfeftion  of  the  Creature  is 
limited  and  finite. 

Doc,  II.  The  Commandment  of  GOD  is  exceed- 
ing broad. 

The  firft  of  thefe  has  been  already  fpoken  to^ 
and  I  have  fhcwed  you, 

I.  The  Perfeftion  of  the  Creature  is  limited  in 
its  Nature  and  Meafure  •,  if  we  view  the  Creature 
abftraftedly,  we  fhall  fee  that  no  One  pofTeffts 
all  pofTible  Excellencies,  nor  any  one  Excellency 
in  every  poflible  Degree,  and  a  finite  Mind  may 
comprehend  the  utmoft  of  Creature- Perfeftion  •, 
or  if  we  examine  the  Creature  in  its  Relative  Ex- 
cellency, efpecially  to  Man,  we  fhall  find  that  ic 
cannot  perfeft  our  Nature,  neither  in  the  Know- 
ledge, Enjoyment,  or  Improvement  of  it  j  nor  is 
E  it 


50       T^he  ImperfeBion      Serm.  III. 

it  capable  of  compleating  our  Happinefs  ;  becaufe 
it  is  not  proportionable  to  us,  neither  to  our  Na- 
ture, nor  to  our  Wants,  nor  to  our  Defires,  nor  to 
our  Duration  ;  nor  do  we  truly  and  fully  enjoy 
the  Creature,  but  hold  it  only  at  the  Pleafurc  of 
another,  to  whom  it  originally  belongeth,  and  in 
whofe  Right  it  remaineth.     I  have  alio, 

II.  Shewed  you.  That  the  Perfeftion  of  the 
Creature  is  finite  in  its  Duration.  For  the  Crea- 
tion it  felf  will  anon  come  to  an  End,  and  its  Ex- 
cellency flee  away  -,  and  we  ourfeives  fhall  quick- 
ly come  to  the  End  of  our  Continuance  in  this 
"World.  Having  thus  proved  this  Dodlrine,  I  told 
you  it  was  improvable  to  our  Inftrucflion,  Correc- 
tion, and  Exhortation  •,  and  under  the  firft  of 
thefe  I  have  inferred,  what  Reafon  we  have  to 
mourn  over  our  Apoftacy  from  GOD,  as  the  grand 
Caufe  of  very  much  of  the  Imperfc6lion  of  the 
Creature  :  And  now  I  proceed  to  improve  this 
Dodrine  to  our  further  lnfl:ru6tion, 
Wherefore, 

2.  Hence  we  may  learn,  that  we  ought  not  lo 
be  chiefly  concerned  about  the  Things  of  this 
World.  If  we  may  fee  an  End  of  all  Perfection, 
as  to  the  Creature  ;  if  it  will  neither  perfedl  our 
Nature,  nor  make  us  truly  happy,  nor  abide  with 
us  ;  then  certainly  the  Things  of  this  World  have 
,not  a  Sufficiency  of  Worth,  and  Value  in  them, 
to  demand  all  our  Expence,  and  Labour,  nor  ought 
they  to  have  the  chief  of  our  Thought,  and  Care, 
employed  about  them.  It  is  enough  that  our 
Thought,  and  Labour,  are  employed  about  thefe 
Things,  according  as  our  daily  Tafk  is,  that  we 
be  diligent  in  our  Bufinefs,  and  not  Drones  in  the 
Common- Wealth,  who  live  upon  the  Labour  of 
others ,   that  we  have  our  Minds  fo  faf  engaged 


Serm.  III.       of  the  Creature.        ^r 

about  our  temporal  Affairs,  as  is  confiftent  with 
our  Eye  lleadily  fixed  upon  our  main  Bufinefs  % 
and  thus  ferve  GOD,  and  promote  our  fpiritual 
Intereft,  while  we  are  at  work  about  our  particular 
Calling  :  Thus  (/)  fufficient  unto  the  Day  is  the 
Evil  thereof,  and  we  need  not  to  make  the  Evil 
greater,  by  fuffering  our  felves  to  be  wholly,  or 
chiefly,  concerned  for  the  Body,  and  the  Things 
thereof  ♦,  much  lefs,  what  fhall  be  on  the  Morrow^ 
We  fee,  indeed,  a  very  great  Part  of  Mankind  (o 
entirely  charmed  with  the  Objeds  of  Senfe,  and 
devoted  to  their  Service,  that  all  their  Love,  and 
Joy,  all  their  Care,  and  Concern,  center  in  them  ; 
and  while  the  Men  of  a  lower  Figure  are  in  a  per- 
petual Hurry  and  Bufl;le  to  raife  their  Fortune,  and 
fcarce  afford  themfelves  Time  to  eat,  or  fleep,  and 
will  not  bogglfe  at  any  Methods  to  increafc  their 
Stock,  that  they  may  make  them  a  Name,  and  a 
Family  in  the  Earth,  the  Men  of  the  mod  elevat- 
ed Figu'c,  are  often,  at  the  fame  Time,  immerfing 
themfelves  in  a  continual  SuccefTion  of  fenfual  Plea- 
fures,  torturing  themfelves  for  the  Invention  of  nfiv^? 
and  frelher  Ones,  and  racking  themfelves  with  the 
Feai  s  left  another  fliould  enjoy  more  than  they  do,  or 
fhould  get  a  Step  before  them  in  the  Race  of 
worldly  Honour :  So  that  the  Cares  of  this  Worlds 
and  deceitful  Riches,  take  up  the  Thought,  La- 
bour, and  Time,  of  the  Generality  of  Men,  as  if 
they  were  made  for  nothing  elfe.  But  how  mean, 
and  foolifh,  is  this  ?  How  much  below,  and  un- 
becoming the  Dignity  of  our  Nature  is  it  ?  For 
certainly,  as  rational  Creatures,  we  ought  to  give 
the  Preference  to  that  which  is  of  moft  Value  in 
itfelf,  and  of  the  greateft  Confequence  to  us  5  and 
therefore  to  be  conftantly  reaching  after  a  State  of 
Perfedion,  both  of  Purity  and  Happinefs,  to  be 

(i)  Maith.  vi.  34. 

E  2  naoft 


5^       "tloe    hhperfeEiion     Serm.  III. 

moft  thoughtful  and  concerned  how,  and  in  what 
Way  this  may  be  attained  by  us. 

If,  indeed,  the  Perfedlion  of  our  Nature,  and 
our  State,  were  to  be  gained,  purely,  by  the  En- 
joyments of  this  World,  there  would  be  fomething 
to  be  faid,  for  the  Reafon  of  Men's  pre  fen  t  Con- 
duct ;  but  fmcc  we  fee  to  the  End  of  all  Perfec- 
tion, in  Things  here  belo'v,  we  plainly  difcern 
that  they  are  hmited  both  in  their  Meafure  and  Du- 
ration, and  we  experience  that  neither  the  Know- 
ledge, the  Enjoyment,  nor  the  Improvement  of 
them,  will  lead  us  unto  true  Perfecftion,  bur  leave 
us  as  far  from  true  Reflitude,  and  real  P'clicity,  as 
ever  \  we  ought  therefore  to  have  but  a  more 
tranficnt  Regard  to  thtm,  and  keep  Things,  that 
are  of  greater  Worth  and  Momeiir,  chiefly  in  our 
View,  and  make  rhe  lefler  Concerns  of  the  Objects 
of  Senfe  fubfervient  unto  them.  Hence  the  Apo- 
ftle^wts  us  that  wholfome  Advice,  couched  in  the 
Reprefenfntion  of  his  own  Pratlice,  (y)  IVe  look 
ml  at  the  "Things  which  are  feen,  hut  at  the  Things 
which  a)  e  not  feen  ;  for  the  Things  that  are  feen, 
are  Temporal,  but  the  Things  that  are  not  feen  are 
Eternal.  Temporal  Things  hold  no  Proportion 
witii  Eternal  ones  ;  and  becaufe  the  Things  of  this 
World,  which  we  are  apt  moftly  to  concern  our 
felves  about,  are  but  Temporal,  and  this  Imperfec- 
tion ever  attends  them,  that  the  Grace  of  the  Fa- 
jhion  thereof  pajfeth  away,  therefore  'tis  highly  rca- 
fonable  that  we  fhould  not  fix  our  Minds  upon 
them,  and  make  them  the  Mark  and  Scope  we  aim 
at  in  all  that  we  do.  For  what  will  fignify  all  our 
Attainments  and  PofTefTions,  our  acquired  Endow- 
ments, our  increafed  Riches,  and  advanced  Ho- 
nours ?  If  this  be  all  the  Portion  we  have  laid  up 
for  our  fdves  ;  if  we  have  nothing  t\k  to  truft  to, 

(j)  z  Cor.  iv.   i8. 

and 


Serm.  III.      of  the  Creature,  53 

and  depend  upon,  for  our  Comfort,  when  we  are 
about  to  depart  out  of  this  World,  ijjto  the  inviii- 
bJe  World,  we  fhall  find  our  felves  mifcrably 
provided  for  at  laft  ;  and,  when  our  eternal  State 
comes  on,  there  will  not  be  left  to  us  fo  much 
as  One  of  all  the  Delights  of  Senfe,  to  admini- 
fler  to  our  NecefTities,  and  afford  us  any  Re- 
hef 

'Tis  very  great  Meannefs  and  Folly,  therefore, 
in  Perfons,  to  have  no  higher  Views  than  their 
Bodies,  and  the  Things  that  relate  to  the  prefenl: 
Life  ;  it  is  greatly  beneath  them,  as  rational 
Beings,  and  reduces  them  upon  a  Level  with  the 
Brute  Creatures,  who  are  wholly  governed  by 
their  Senfes,  and  follow  the  Motions  of  their 
Appetites,  without  any  higher  Principle  to  direft 
them  ;  and  it  is  very  great  Folly,  becaufe  when 
they  have  done  all,  and  raifed  themfelves  to  the 
utmofl:  Heighth  of  temporal  Enjoyments,  they 
are  really  never  the  better  for  them,  while  they 
poiTefs  them  ;  neither  will  their  irregular  Appetites 
be  cured,  nor  their  Defires  fatisfied,  by  them  \ 
and,  for  all  that  they  can  tell,  they  may,  within 
a  very  little  While,  be  flriped  of  them  all:  and 
then  what  Pleafure  will  they  afford  them  ?  Were 
we  advanced  ta  the  higheft  Pitch  of  Grandeur*, 
and  become  the  Darlings  of  the  admiring  Croud  ; 
could  we  heap  up  Stores,  'till  we  were  able  to 
purchafe  the  Indies  \  and  were  we  daily  entertain- 
ed with  all  the  Delights  created  Nature  could 
yield  us ;  yet  the  native  and  relative  Imperfedion 
of  all  would  ftill  leave  the  Soul  unfatisfied,  and 
in  a  State  of  Want  and  Uneafinefs  -,  the  Refuk 
of  all  would  be  that,  (2)  He  that  lovetb  Siher^ 
fiall  not  be  fatisfied  with  Silver  ;  nor  he  that  lovetb 
Abundancey   with    Increafe.      Then  certainly   we 

[z)  Eccl.  V.  10. 

E  3  Od^hl 


54       ^^  ImperfeBion      Serm.  III. 

ought  to  be  lefs  fedulous  and  careful  about  fuch 
empty  and  perifhing  Enjoyments,  and  have  our 
Minds  more  ferioufly  concerned  about  Things  of 
greater  Confequence  to  us,  about  our  never-dying 
Souls,  and  our  eternal  Intereft  ;  for  thefe  are 
Things  of  the  greateft  and  neareft  Importance  to 
us,  in  which  all  that  is  dear  to  us  is  enwrapped, 
on  which  our  eternal  Well-Being  turns  \  and 
therefore  we  cannot  be  too  much  in  earned  to  fave 
our  Souls,  and  get  to  Heaven,  by  making  our 
Peace  with  GOD,  through  Faith  in  CHRIST, 
and  a  Life  of  Obedience  ;  but  it  is  vain  to  lavifh 
away  all,  or  the  chief  of  our  Care  and  Induftry, 
to  fo  little  Purpofe,  as  the  beft  Accommodations 
in  this  World,  and,  at  the  fame  Time,  fooliflily 
negledl  eternal  Things,  which  are  of  everlafting 
Importance  to  us.  The  Apojlle  therefore  direds 
us,  [a)  to  feek  thofe  Things  which  are  above,  where 
CHRIST  fttteth  at  the  right  Hand  of  GOD  ;  to  fet 
cur  Affe^ions  on  Things  above,  not  on  Things  on  the 
Earth. 

This  fhould  put  us  upon  the  mod  earneft  En- 
deavours, and  unweary'd  Prayers,  to  the  GOD 
and  Father  of  our  LORD  JESUS  CHRIST, 
that  we  may  obtain  the  Graces  of  the  Divine 
Spirit  in  our  Hearts,  and  to  make  fure  of  an  hea- 
venly Inheritance,  as  our  Portion  forever  ;  becaufe 
thefe  will  heal  the  Diforders  of  our  Souls,  and  af- 
ford us  abundant  Satisfa6lion  here,  and  render  us 
compleatly  happy  hereafter.  Hence  we  have  that 
Advice  of  our  Saviour,  (b)  Lay  not  up  for  your- 
felves  Treafures  upon  Earth,  where  Moth  and  Rufi 
doth  corrupt  -,  and  where  Thieves  break  through^ 
and  fieal ;  but  lay  up  for  your  f elves  Treafure  in 
Heaven,  where  neither  Moth  nor  Ruji  doth  corrupt, 
and  -where  Thieves  do  not  break  through,  nor  fieal : 

{a]  Ce/.iii.  i,  2.     {/j)  Matth.  vi.  19,  20,  33, 

Seek 


Serm.  III.     of  the  Creature.         55 

—  Seek  firjl  the  Kingdom  of  GOD,  and  His  Righ- 
ieoufnefs^  and  all  thefe  Things  Jhall  be  added  unto 
you. 

3.  Hence  we  may  fee,  what  little  Reafon  we 
have  to  put  our  Truft  in  the  Creature.  It  was 
the  Injunction  laid  upon  Timothy,  by  the  ApoP-le 
Paul,  (c)  Charge  them  that  are  rich  in  this  fVorld, 
that  they  trufi  not  in  uncertain  Riches,  hut  in  the 
living  GOD.  GOD  only,  and  not  the  Creature, 
is  the  proper  Objed;  of  our  Truft  and  Dependance. 
And  yet  we  are  prone  to  imagine  that  there  is  an 
higher  Degree  of  Excellency  in  the  Creature,  than, 
upon  Examination,  we  fhall  find,  and  thence  are 
foolifhiy  led  to  put  our  Truft  in  it,  and  look  for 
great  Things  from  it.  But,  may  we  fee  an  End  of 
aii  Perfe(5lion  ?  Then  certainly  this  World,  and  the 
Things  of  it,  are  unworthy  of  our  Truft  and  Depen- 
dance,becaufe  they  will  certainly  deceive  us.  Indeed, 
every  Creature  of  GOD  is  good,  and  ought  to  be  re- 
ceived, by  us,  with  Thank/giving  ;  neverthelefs, 
we  have  very  little  Reafon  to  truft  in  what  is  not 
truly  excellent  in  it  felf,  and  fo  is  unworthy  our 
Dependance,  and  what  is  much  more  relatively 
imperfed,  and  therefore  but  a  fandy  Foundation 
for  us  to  build  our  Hopes  upon.  Put  not  your 
Truji  in  Princes,  nor  in  the  Son  of  Man,  in  whom 
there  is  no  Help  :  His  Breath  goeth  forth,  he  re- 
iurneth  to  his  Earth  ;  that  very  Day  his  Thoughts 
perifh.  *  Let  us  defcend  a  little  into  Particu- 
lars. 

I.  The  Creature  will  not  fupport  us  under  the 
various  Troubles  we  meet  withal  while  we  are  in 
this  World  :  No  not  our  outward  ones.  We  find, 
by  fad  Experience,  that^  as  our  Days  on  Earth 
are  but  few,  fo,  they  are  full  of  Trouble.  The 
World  we  live  in  is  full  of  Changes,  and   many 

(c)   I  Tim.  VI.  17^     *  Pf.  cxlvi.  3,4. 

E.  4  m 


56  The  ImperfeSiion     Serm.  III. 

are  the  Sorrows  we  meet  with  which  the  moft 
•excellent  of  the  Creatures  cannot  prevent  -,  and 
how  little  a  Way  do  they  go  towards  the  keeping 
of  our  Hearts  from  fainting,  in  the  Day  of  Ad- 
verfity  ?  Their  Silver,  and  their  Gold  jhall  not 
be  able  to  deliver  them,  in  the  Day  of  the  Wrath 
cf  the  LORD  ;  they  Jhall  not  fatisfy  their  Souls, 
neither  fill  their  Bowels,  faid  the  Prophet  Ezekiet 
(d).  We  often  find  the  Things  of  the  World  arc 
the  Caufes,  and  Occafions,  of  our  being  in  Heavi- 
nefs,  and  filled  with  weeping  and  mourning  :  The 
Hardfhips,  and  Toil  we  are  put  to,  in  our  Purfuit 
after  them,  the  Anguifh  they  give  us,  when  our 
Affairs  are  perplexed  and  embarraiTed,  the  Anxiety 
of  our  Minds  how  to  keep  them,  and  the  exqui- 
fite  Pain  they  bring  upon  us,  in  our  parting  with 
them,  plainly  fliew  us,  that  the  greateft  Part  of 
the  Afflidtions  that  befal  us  arife  from  the  Objcdls 
oi  Senfe  •,  but  how  feldom  do  we  find  any  of 
them  ftepping  in  to  our  Relief,  when  we  are  ready 
to  fink  under  our  Burdens.  So  that  if  our  Hope 
were  only  from  thefe  Things,  our  Condition  would 
be  truly  miferable,  notwithftanding  all  the  Help 
we  could  have  from  them. 

But  then,  alas  !  what  will  all  thefe  Things  avail 
i)s  under  the  Convictions  of  an  awakened  Confci- 
tnce,  and  that  inward,  and  Soul-Trouble,  which 
.iiiircs  from  a  quick  Senfe  of  our  Sin  and  Guilt. 
And  yet  fomething  of  this  we  have  felt,  or  mufl 
fr(  1,  as  ever  we  hope  to  obtain  the  Forgivenefs 
of  our  Sins,  and  to  be  brought  to  that  true  Re- 
jientancc,  which  is  unto  Salvation.  The  wife 
Man  informs  u%  (e)  That  the  Spirit  of  a  Man  will 
jultain  his  Infirmity  ;  but  a  wounded  Spirit  who  can 
bear  ?  The  Vigour  and  Chearfulnefs  of  the  Mind 
will  enable  a  Man  to  bear  up,  pretly  well,  under 

(d)  EzfL  vii.    19.      (tj   Prcv.  xviii.  14. 

the. 


Serm.  III.      of  the  Creature,  57 

the  common  Calamities,  and  Accidents,  of  the 
prefent  Life  j  but  when  once  the  Strength,  and 
Vigour  of  the  Mind  is  broke  in  upon,  and  the 
quick  Senfe  of  Guilt  has  deprived  it  of  it.'  inward 
Peace,  and  Comfort,  it  is  not  in  the  Power  of  all 
the  gaudy  Honours,  the  deceitful  Riches,  nor  the 
enticing  Pleafures  of  this  V/orld,  to  footh  and 
calm  the  Soul,  and  reftore  folid  Joy  and  Quietnefs 
unto  it.  No  ;  nothing  can  quiet  fuch  a  Soul, 
but  either  a  finking  into  a  perfect  Stupidi'v,  which 
will  raife  a  greater  Storm  in  the  End,  or  fzSt  fome 
probable  Hopes  of  the  pardoril.ig  M°rcy  ot  GOD, 
through  the  Merits  of  JESUS  CHRIST  our 
Lord. 

2.  Again  ;  How  little  will  all  thefe  Things 
avail  us  in  the  Day  of  Death  ?  When  the  Harbin- 
gers of  Death  appear  before  us,  we  are  very  ready 
to  betake  our  felves  to  the  Creature  for  Help  ; 
(and  we  do  well  to  make  Ufe  of  the  beft  Means 
we  can,  that,  if  pofTibly,  we  may  ward  off  the 
coming  Blow)  but  if  the  Sentence  is  pafTed,  and 
we  find  our  Life  draws  nigh  to  the  Edges  of  the 
Grave,  our  Strength  is  failing  us,  our  Breath  is 
departing  from  us,  and  our  Feet  are  flumbling 
upon  the  dark  Mountains  ;  will  the  Creature  then 
be  able  to  fave  us  from  falling,  or  pluck  us  back 
from  the  Gates  of  the  Grave  ?  No  certainly  ;  they 
will  all  then  be  miferable  Comforters,  Phyficians  of 
no  Value  to  us,  and  vain  will  be  all  our  Expeftations 
From  them.  For,  as  the  Pfalmift  obferves,  (f) 
They  that  trujl  in  their  Wealthy  and  boajt  themfehes 
in  the  Multitude  of  their  Riches  -,  none  of  them 
can^  by  any  Means ^  redeem  his  Brother^  —  that  he 
Jhould  fiill  live  forever^  and  not  fee  Corruption  : 
for  he  feeth  that  wife  Men  die,  likewife  the  Fool, 
and  the  brutifh  Perfon,  perifh,  aifd  leave  their  fVealtb 

(/)  /'/xljx.6,-.i9. 

0 


58       TTje  ImperfeSiwt      Serm.  III. 

to  others :  — -  like  Sheep  they  are  laid  in  the  Grave, 
Death  Jhall  feed  upon  them^  — -  and  their  Beauty  Jhall 
confume  in  the  Gra'^e.  -—  Though  whilji  he  livedo  he 
ilejfed  his  Soul :  and  Men  will  praife  thee  when  th^u 
doft  well  to  thy  [elf :  he  jhall  go  to  the  Generation  of  his 
Fathers,  they  Jhall  never  fee  Light.  The  moft 
fervent  Affedion,  and  tender  Embraces,  of  the 
deareft  Friends,  will  not  be  able  to  fcreen  us,  nor 
their  moft  importunate  Entreaties  obtain  a  Releafe 
for  us  ;  Death  will  be  hardened  againft  all  their 
Fondnefs,  and  deaf  to  all  their  Cries  ;  the  ablcft 
Phyficians,  and  the  richeft  Cordials,  will  have  no 
Power  to  retain  our  flying  Spirits  •,  nor  will  our 
Bags  of  Silver,  and  Gold,  and  our  fparkling  Jew- 
els, be  fufficient  to  bribe  the  grim  Officer,  nor  the 
whole  Creation  to  fave  us  from  the  Arreft  of  the 
King  of  Terrors.  Nothing  will  exempt  us  from 
paying  the  laft  Debt  to  Nature,  neither  is  there 
any  Difcharge  in  this  War  (g).  There  is  not  one 
of  us  all  but  what  muft  take  our  Turn,  to  fall 
down  flain  in  this  War,  as  innumerable  have  done 
before  us.  Man  dieth,  and  wajleth  away  ;  yea, 
Man  giveth  up  the  Ghojl,  and  where  is  he  ?  As  the 
Waters  fail  from  the  Sea.,  and  the  Flood  decayeth, 
and  drieth  up  ;  fo  Man  lieth  down,  and  rifeth  not 
till  the  Heavens  he  no  more,  {h) 

3.  Once  more  ',  How  infignificant  will  the  Crea- 
ture be  to  him  in  the  Day  of  Judgment  ?  When 
the  Man  comes  to  ftand  a  Trial,  before  the  awful 
Tribunal  of  the  great  GOD,  the  fupream  Judge 
of  all,  as,  e*er  long,  he  certainly  muft,  which  of 
all  the  Creatures  will  then  rife  up,  and  appear  on 
his  Behalf,  and  efi^ec^ually  plead  his  Caufe,  and 
fecure  him  from  all  Harm  ?  Yea,  will  his  boon 
Companions,  the  Partners  of  his  Cringes,  then  have 
the  Face  to  plead,  in  Excufe  for  him,  fuch  Things 

(g)  Efcl.\\\\.  8.     (h)  Job  xvi,  10,  u,  12. 


Serm.  Ill,     of  the  Creature,  59 

as  they  now  think  to  be  very  witty  and  unanf* ' 
werable  -,  or  to  turn  off  the  Judge  with  an  un- 
mannerly Sneer,  as  they  now  can  their  vertuous 
Reprover  ?  Alafs !  thofe  mighty  Hedors  will 
be  feized  with  an  unufual  Trembling,  and  Aflon- 
ifhment  take  hold  upon  them,  for  Fear  of  their 
own  Punifhment,  which  they  can  fee  no  Way  of 
efcaping.  Or  will  the  Man's  worldly  PofTeffions 
interpofe,  and  fcrcen  him  from  the  Refentments 
of  his  Judge  ?  Alas  !  Thofe  Trifles  have  no 
Place  in  that  awful  Prefence.  Or  can  any  Man 
fetch  a  Plea,  from  the  Creature,  fuficient  to  wipe 
off  his  Guilt,  to  acquit  him  from  Condemnation, 
and  render  him  acceptable  unto  his  Judge  ? 
Alas !  they  will  all  fail  him,  and  fay  it  is  not  in 
me.  For,  Riches  'profit  not  in  the  Day  of  Wrath, 
(i).  Our  moft  profound  Learning,  and  piercing 
Wit,  will  not  be  fufficient  to  palliate  and  cover 
our  Crimes  from  the  View  of  our  Judge,  or  to 
find  a  Non-Suit  in  our  Cafe,  or  bring  us  off  by 
challenging  the  Jurifdidlion  of  the  Court.  And 
though  we  fhould  be  able  to  fay,  and  prove  it, 
that  we  have  heretofore  been  accounted  the  Great 
Ones  of  the  Earth,  and  have  fat  at  the  Head  of 
^Nations  and  Kingdoms,  have  worn  the  Badges  of 
Honour,  and  Enfigns  of  Power,  and  have  poffeff- 
ed  a  very  large  Share  of  the  Enjoyments  of  the 
prefent  Life,  and  glittered  in  gaudy  Accoutre- 
ments, in  Embroideries  of  Gold,  befpangled  with 
Diamonds  ;  yet  all  of  this  will  procure  no  Re- 
fpedt  to  our  Perfons,  before  the  righteous  Tribunal 
of  that  GOD,  with  whom  the  Prince  and  the 
Beggar  are  alike,  as  to  their  Perfons,  and  differ 
only  according  to  their  Works.  For  the  Father, 
without  Refpe£l  of  Perfons^  judgeth  according  to 
every  MarCs  Work,  (k) 

(i)  Fronj.  xi.  4.     (k)  i  Pet.  i.  1 7. 

4.  Finally  5 


6o       l^e   ImperfeEiion     Serm.   III. 

4.  Finally  ;  What  Relief  can  the  Creature 
afford  to  the  Soul,  under  the  Imprefllons  of  the 
Wrath  of  an  angry  GOD,  in  the  Place  of  Tor- 
ment ?  Will  any  of  the  Excellencies  of  the 
Creature  then  ftep  in,  and  fupport  a  miferablc 
Soul,  weltering  under  the  Horrors  of  an  enraged 
Confcience,  and  the  infupportable  Weight  of  the 
Divine  Anger,  and  render  his  Condition  eafy  to 
him  ?  Will  their  united  Force  be  able  to  refcue 
him  from  the  ftrong  Hands  of  incenfed  Juftice, 
or  pluck  him  out  of  the  Midft  of  devouring 
Flames  ?  Or  can  they  pofTibly  fill  his  Mouth 
with  Songs,  and  his  Heart  with  Rejoicing,  while 
the  never-dying  Worm  gnaws,  and  everlafting 
Burning  preys  upon  him  ?  To  which  of  all  the 
Creatures  will  he  turn,  and  lay.  This  fame  fhall 
comfort  me  ?  Or  will  it  be  any  thing  of  Com- 
fort, to  fuch  an  one,  to  call  to  mind  his  former 
State  of  Grandeur,  of  Affluence,  and  Eafe ;  that 
he  wallowed  in  Pleafures,  while  People  and  Nati- 
ons bowed  down  at  his  Feet  :  Nay  !  will  it  not 
be  faid  to  him,  as  a  Part  of  his  Punilhment, 
as  Abraham  to  Dives  ?  (/)  Son^  Renmnber  that,  in 
thy  Life- time,  thou  hadfl  thy  good  Things  •,  but  now 
thou  art  tormented  !  A  fad  Remembrance  indeed  ! 
The  very  Refledtion  upon  his  former  Enjoyments 
will  increafe  his  Mifery  upon  him,  and  the  more, 
when  he  fhall  bethink  himfelf,  how  he  came  by 
them,  and  what  Improvement  he  made  of  them  ; 
yea,  his  Torment  will  be  fo  much  the  greater,  by 
how  much,  in  his  Life-time,  he  tnifled  in  them, 
and  now,  to  his  Coft,  he  finds  they  are  utterly  un- 
able to  help  him. 

II.  The  fecond  Ufe  of  this  Do^lrlne  may  be 
for  Convidion  and  Reproof,  to  all  fuch  as  feek  for 

(J J  Luke  xvi.  25. 

Happinefs 


Serm.  III.     of  the  Creature,  6i 

Happinefs  in  the  Creature,  or  that  abiife  the  Crea- 
ture to  ill  Intents  and  Purpofes. 

I.  This  affords  Conviftion  and  Reproof  to 
thofe  who  feek  for  Happinefs  in  the  Creature. 
And  how  many  are  there  that  fall  under  Rebuke, 
who  live,  in  this  World,  as  if  Perfedlion  and 
Happinefs  were  no  where  elfe  to  be  attained,  but  in 
the  Enjoyment  of  the  Creature  ?  This  prefent 
World,  they  think,  has  a  fufficient  Fulnefs  in  ic 
to  render  them  truly  happy  ;  and  here,  therefore, 
they  fix  their  Affedions,  and  level  their  Aims, 
and  look  for  no  higher  Degrees  of  Felicity,  than 
what  the  Things  about  them  can  yield  to  them. 
Hence  they  turn  every  Stone,  rife  early,  and  fit 
up  late,  and  are  ever  hunting,  with  an  eager 
Chace,  after  the  Enjoyments  of  Senfe  \  and, 
while  they  are  in  the  hot  Purfuit,  often  leap  over 
the  Boundaries  of  Religion,  and  even  Humanity, 
and  ftick  at  nothing,  how  mean  and  bafe  and  dif- 
honourable  foever  it  may  be,  fo  that  they  can  but 
feize  the  Prey,  and  get  what  they  account  enough 
of  the  World.  And  there  are,  efpecially,  two 
Sorts  of  Perfons,  who  yet  agree  in  one,  the  Covet- 
ous and  the  Unrighteous,  that  evidently  place  their 
Happinefs  in  Things  here  below,  who  fall  under 
Rebuke. 

I.  The  covetous  Worldling  has  fet  his  Heart 
upon  the  Creature,  and  looks  for  his  Happinefs  in 
the  Enjoyment  of  it.  Why  elfe  has  the  World 
his  Heart }  Why  does  he  mind  nothing  but  earth- 
ly Things  ?  but  becaufc  he  has  made  the  World 
his  God.  He  has  no  Love  to  the  Father,  becaufe 
the  Love  of  the  World  bears  the  Sway  in  him, 
and  leaves  no  Room  for  GOD,  and  RELIGION, 
in  his  Heart  and  Aftions  ;  fo  that  he  can  part 
with  his  Soul,  v/ith  Heaven,  and  with  GOD  him- 
felf,  for  the  Sake  of  the  World.     He  finds  that  he 

cannot 


62         !?&  ImperfeSiion      Serm.  III. 

cannot  Terve  two  Mafters,  and  he  is  for  cleaving  to 
the  Objefts  of  Senfe,  which  feem  to  him  to  bring 
a  prefent  Reward  with  them,  and  flights  the  invifi- 
ble  GOD,  whofe  Rewards,  he  thinks,  if  any,  are 
out  of  Sight.  Hence  we  fee  the  cOvetous  Man, 
from  the  Fondnefs  of  his  Affe6lions  to  the  World, 
fometimes  even  begrutching  himfelf  the  moderate 
Ufe  of  what  he  pofTefTes,  that  though  be  wanteth 
nothing  for  bis  Soul  of  all  that  he  defiretby  yet  GOD 
giveth  him  not  Power  to  eat  thereof  ( m)  :  So  there 
is  one  alone ^  and  there  is  not  a  Second  •,  yea,  he  hath 
neither  Child^  nor  Brother,  yet  is  there  no  End  of  all 
his  Labour,  neither  is  his  Eye  fatisfied  with  Riches, 
neither  faith  he,  for  whom  do  I  labour,  and  bereave 
my  Soul  of  Good  *  ?  And  yet  if  any  Thing  be  de- 
manded of  him,  for  the  Service  of  GOD,  or  his 
Neighbour,  in  Works  of  Piety  and  Charity,  it  is 
like  pouring  out  of  his  Heart's  Blood  for  him  to  part 
with  it.  His  Thought,  and  Time,  are  fo  taken  up 
about  thofe  Things  that  are  on  the  Earth,  that  he 
can  find  no  Leifure  to  attend  upon  the  Duties  he 
owes  to  GOD,  and  his  own  Soul  ;  he  can^t  find 
Time  to  go  alone,  and  read  the  Word  of  GOD, 
and  pray  to  him  ;  he  has  no  fpare  Minutes  to  wor- 
fhip  the  Lord  in  his  Family  ;  and  it  is  with  Re- 
gret that  he  is  forced  to  lay  afide  the  World,  and 
wait  upon  GOD,  in  his  Houfe,  upon  his  holy 
Day.  Hence  the  Calls  and  Offers  of  the  Gofpel 
are  made  light  of  by  him,  becaufe  of  the  Cares 
efthe  Farm,  and  the  Merchandife  (n).  Yea,  his  Co- 
vetoufnefs  will  put  him  upon  felling  of  his  Mafler, 
as  Judas  did,  for  la  little  Pelf,  and  a  worldly  Spirit 
in  him  Is  ofren  the  Parent  of  the  mofl  horrid  and 
unnatural  Crimes  ;  For  the  Love  of  Money  is  the 
Root  of  all  Evil,  {o)  "  and  the  overvaluing  of  it 

(m)  Eccl.  vi.  2.     *  Eccl.  iv.    8.     (»)  Metth.  xxii.  5.     (0) 
I  Tim.  vi.   10. 

"  makes 


Serm.  III.      of  the  Creature.        63 

*'  makes  People  haughty  and  barbarous,  and  falfe 
"  both  to  GOD  and  Man  :"  And  thus,  for  the 
Sake  of  the  World,  he  lofes  his  Soul  and  Heaven 
for  ever,  'Tis  evident  that  this  Man  feeks  for 
Happinefs  in  the  Creature,  becaufe  his  Heart  is 
entirely  fet  upon  it  ;  for  where  a  Man's  Treafure^ 
his  Happinefs,  /J,  there  his  Heart  will  be  alfs  *. 
And  is  this  indeed  to  aft  the  Part  of  a  Man  ? 
Doft  thou  glory  in  thy  Reafon,  as  diftinguifliing 
of  thee  from  the  Brute,  and  yet  wilt  thou  herd 
among  them,  and  be  led  and  governed  by  Senfe, 
as  they  are,  and  be  concerned  for  no  higher  De- 
grees of  Felicity  than  what  arifes  from  fenfible 
Objeds  ?  How  juft  is  it  in  GOD  to  fay  to  thee. 
Be  it  as  thou  wilt,  and  aflign  thee  thy  Portion 
where  thou  haft  fought  it,  and  put  thee  off  with 
the  mean  low  Gratifications  of  the  animal  Life, 
and  feclude  thee  forever  from  ^t^t  pure,  refined, 
fublimc  Joys  of  the  heavenly  State,  which  thou 
haft  no  Defires  after,  nor  Relifh  for  ?  Verily, 
No  covetous  Perfon  Jhall  inherit  the  Kingdom  of 
Heaven,  (p) 

2.  The  unrighteous  Perfon  places  his  Happinefs 
in  the  Creature.  It  is  very  evident  that  he  feeks 
for  Perfeftion  and  Happinefs  in  worldly  Enjoy- 
ments, becaufe  he  can  willingly  rifk  every  Thing 
elfe  for  the  Sake  of  them  ;  and  therefore  can  al- 
low himfelf  to  violate  the  Laws  of  GOD,  which 
forfeits  his  real  Happinefs,  by  his  dealing  unrigh- 
teoufly  with  his  Neighbour,  that  he  may  gain  the 
World.  Hence  we  often  fee  the  unrighteous 
Perfon  can  pleafe  himfelf  in  being  guilty  of  the 
moft  violent  Opprefiion  upon  his  Neighbour  ; 
and  forcibly  rend  from  him,  what,  he  cannot  but 
know,  notwithftanding  ail  his  falfe  Claims,  he  has 
no  juft  Right  to  •,    and,  though  he  pretends  a 

*  Mat.  vi.  2X.     (p)   I  Cor.  vi.  lo. 

mighty 


64      7^^  ImperfeBion       Serin.  IIL 

mighty  Regard  to  Juftice,  yet  he  can  pervert  the 
Law   it  felf,  by  taking  the   Advantage  of  fofrie 
littl'.'    Form  and  Modality  of  it,  to  trick   another 
out  of  his  Intereft,  to  his  manifeft  Hurt  and  Da- 
mage.    Hence  the  unrighteous   Perfon  can  allow 
himfelf  in  Extortion,  by  griping  Ufury,  by  impo- 
fing  upon  tiie  Ignorance,   Weaknefs,  or  Neceffity 
of  his  Neighbour,  to  make  a  greater  Gain  of  him 
than   he  ought   to   do.     Hence,    he    fometimes 
openly,   and  otherwhiles   fecretly,  robs  and  fteals 
from  his   Neighbour,  and  deals  treacheroufly   and 
deceitfully,  with  falfe  Weights  and  Meafures,  and 
falfe   Accounts,  and  makes  no  Bones  of  breaking 
his  Word  and  Promife,  falfifylng  the  Truft  repof- 
ed   in   him  :    And   fometimes  proceeds   even  to 
murder   his  Neighbour,  that   he   may    fecurc  his 
Money.     All  of  thefe    Ways  of  Unrightcoufnefs, 
are  the  fad  Fruits  and  Effe6ls   of  the  prevailing 
Influence  which  the  World  has  over  Men.     'Tis 
becaufc  the  Man  thinks,  that  all  his  Happinefs  lies 
in  his  having  an  Abundance  of  thefe  Things,  that 
he  has  fo  little   Regard  to  Right,   or  Wrong,   to 
Juftice  or  Injuftice,  fo  he  may  but  enrich  himfelf 
with  them  ;    though  fuch  often  find  it  fadly  veri- 
fy*d  upon  them,  that   what  they  thought  to  be 
the  neareft  Way  to  enrich  themfelves,    has  in  Re- 
ality  proved  the  furtheft  from  it  :    So  the   Curfc 
of  GOD  is  fulfilled   upon  them,  {q)  He  that  op- 
prejjetb  the  Poor,  to  increafe  his  Riches,  Jhall  furely 
come  to  want :  And  the  flying  Roll  Jhall  enter  inta. 
the  Houfe  of  the  ^hief,  and  it  Jhall  remain  in  tte 
widfi  of  his  Houfe,  and  Jhall  confume  it,  with  the 
timber  thereof,  and  the  Stones  thereof  (r)  ;  a  fecret 
Blaft  from  GOD,  upon  their  Undertakings  and 
Labours,  confumes  their  Subflance,  and  they  are 
poor,  and  low,  and  defpifed,  after  all. 

{^J  Prov.  xxii.  16,     (r)  Zacb.  v.  2,  4. 

Certainljf 


Serm.  III.        of  the  Creature.     65 

Certainly  tlien^  their  Sin  and  Folljr  is  to  ht 
reproved.  For  if  v/e  may  fei  an^  End  of  alt 
PerftUwity,  then  all  thofe^  Vho  ib  place  their 
Happlnefs  in.  the  Creature,  wiilj  fooner,  or  latere 
find  themftlvcs  to  have  been  greatly  ittipofed 
upon»  and  that  they  have  themfelves  been  ac- 
celTory  to  the  Cheat,  by  looking  for  that  in  the 
Creature,  which  was  not  in  it.  All  their  PoiTef* 
fions  are,  at  bed,  buc  uncertain  Riches^  and  who- 
ever aims  at  Perfe<5lion  and  Happinefs,  in  the  En- 
joyment of  them,  will  in  the  Conclufion,  experi- 
ence to  his  Sorrow,  that  he  has  made  ufe  of  a  de- 
ceitful Bow,  which  has  carried  his  Shafts  vaftly 
wide  of  the  Mark,  and  difappointed  his  Expeda- 
tion  ;  though  they  Iooi<;  ever  fo  fair  and  promi" 
Ting,  while  we  view  them  at  a  Diftance,  yet,  to 
thofe  that  truft  in  them,  and  found  their  Hopes 
upon  them,  they  will  only  prove,  like  the  tempt- 
ing Apple  to  our  Grandmother  Eve,,  hurtful  and 
dellruclive  :  they  will,  not  only  as  certainly  baulk 
their  Hopes,  bur,  le^ve  them  as  miferable,  in 
the  End,  as  they  dki  the  rich  Fool,  in  the 
Gofpel,  (  s.  )  who  faid  unto  himfelf.  Soul,  take 
thine  Eafe^  eat^  drink,  and  he  merry,  thou  hafi 
Goods  laid  up  for  many  Tears^  when  GOD  faid  to 
him,  Thou  Fool,  this  Night  thy  Soul  fJmll  he  re- 
quired of  thee  ;  and  then  whofe  fhall  all  thefe 
^Things  be  which  thou  hafi  -provided  ?  For,  as  the 
Partridge  fetteth  upon  Eggs,  and  hatcheth  them  not, 
fo  he  that  gettetb  Riches,  and  not  by  Right,  fJocll 
leave  them  in  the  Midji  of  his  Bays,  and  at  bis 
End  fhall  be  a  Fool  (t).  As  his  Folly  is  great, 
fo  is  his  Sin,  in  feeking  for  Happinefs  in  the 
Things  of  this  World,  becaufe  this  is  no  other 
than  to  fet  up  the  Creature  in  the  Throne  of  GOD, 
and  fo   to  be  guilty  of  that  CovetoufnefSy  ijohich 

(s)   Luk.  xii.   19,  20.      (t)  Jer.  xvii.    II. 

F  h 


66       'The    hnperfeSiion     Serm.  III. 

is  Idolatry  ( v  ),    which   will   bring   a  Damnation 
that  flumbereth  not. 

2.  This  affords  Conviflion  and  Reproof  to  all 
fuch  as  make  an  ill  Ufe  of,  and  abufc,  the  Creature. 
Though  the  Creature  is  nor,  of  itfelf,  perfedtivc 
of  our  Nature,  nor  compleative  of  our  Happinefs, 
yet,  by  the  Bleffing  of  GOD,  it  may  be  improved 
by  us,  as  a  Mean,  to  further  thefe  great  Ends, 
by  leading  of  us,  from  the  Stream*,  to  the  F'oun- 
tain  Head  :  and  this  is  what,  as  rational  Agents, 
we  fhould  ever  have  in  our  View,  and  make  our 
principal  Defign,  in  our  Ufe  of  the  Good  Things 
of  this  Life.  But  while  we  abufe  the  Creature, 
and  make  an  ill  Ufe  of  it,  we  pervert  this  grand 
I  'tention,  and  do  but  fo  much  the  more  blemifh 
and  degrade  our  Nature,  and  fix  it  under  its  greateft 
Imperfecflions  •,  and  fo  become  guilty  of  very  great 
Sin  and  Folly  in  abufing  the  Creature,  and 
ourfelves  with  it.  And  fo  do  all  they,  who  im- 
prove what  they  have  of  the  World  to  no  higher 
End  and  Purpofc  than  the  indulging  of  their  Lufts, 
and  complying  wit!i  their  fcnfual  Appetites:  Thefe 
difhonour  the  Name  of  GOD,  which  is  manifefted 
in,  and  by.  His  Creatures-,  and  greatly  hurt  and 
injure  themfelves,  by  pampering  their  carnal  and 
flefhly  Lufts  with  them,  and  therefore  are  to  be 
reproved  as  guilty  before  GOD,  The  Apoftolical 
Rule  is,  that  (w j,  The^  that  ufe  the  Worlds  fhould 
be  as  not  abujing  it  :  for  the  Fafhion  of  the  World 
paffetb  away.  And  yet,  we  often  fee  Perfons  aft 
fo  unreafonable  a  Part,  as  to  abufe  thefe  fhort-hved 
Enjoyments  to  their  own  Detriment  -,  fo  Riches 
are  kept  for  the  Owners  thereof  to  their  Hurt  {x). 
Thus,  particularly,  there  are  two  Sorts  of  Perfons 
that  abufe  the  Creature,  namely,  fuch  as  nourilh 


(v)  Co!,  iii.  5.       (-.v.)  I.  Ccr.  vii.  31.       (x.)  Eccl.  v.  1-5.' 

their 


Serm.  III.     of  the  Creature,  67 

their  Pride,  and  fuch  as  indulge  their  Intemperance 
with  them. 

I.  Such  as  nourirti  their  Pride  with  their  worldly 
Enjoyments.  'Thus  many  often  abufe  the  Crea- 
ture, to  enflame  their  Minds,  and  blow  up  their 
Vanity,  and  fo  fall  into  the  Condemnation  of  the 
Devil  (y ).  If  they  poffefs  a  litde  more  of  this 
^World  than  Tome  of  their  Neighbours,  they  grow 
'haugbty,  and  fuperciiious,  upon  it  ;  and,  as  if 
they  were  raifed  to  fome  lofty  Eminence,  look 
down  with  Contempt  upon  thofe  they  fee 
below  them  •,  and  very  often  their  Hearts  are  lifted 
up  in  them  againft  GOD  Himfelf,  that  they  can 
neither  (loop  to  own  their  Dependance  on  Him, 
and  His  Goodnefs  to  them,  but  think  it  beneath 
them  to  petition  for  their  daily  Bread,  or  render 
GOD  Thanks  for  what  they  enjoy  j  nor  to  fub- 
mit  themfelves  to  the  Government  of  His  Laws, 
or  the  Condud  of  His  Providence.  Thus  *tis  faidi 
{z.)  Jefhurun  waxed  fat,  and  kicked, — then  he  forfook 
the  GOD  that  made  him,  and  lightly  effeemed  the 
Rock  of  his  Salvation. 

But  what  haft  thou,  O  vain  Man,  to  be  proud 
of  ?  What !  but  an  imperfedl  fading  World  !  Art 
thou  proud  of  thy  Beauty,  thy  comely  Stature, 
thy  exadl  Proportion,  thy  bright  Complexion,  thy 
iprightly  Air?  Why,  in  how  Uttle  a  while  will 
all  thy  Luftre  and  Charms,  be  confumed  away, 
and  the  Beauty  which  thou  haft  be  turned  into 
loathfome  Putrefaftion,  in  the  rotting  Grave  ? 
if  they  fade  not  long  before  thou  defcendeft  to  that 
dark  and  cold  Abode.  Or  doeft  thou  pride  thy 
felf  in  thy  great  Eftate,  the  Number  of  thy  Acres, 
thy  Bags  of  Gold,  and  thy  fplendid  Train?  Why, 
thou  art  but  the  more  loaded  with  thick  Clay, 
which,  at  prefent,  fit  heavy   upon  thee,  and  is  a 

( y.  J  I.  Tim.  iii.  6.     (z.)  Deut.  xxxii.  15. 

F  2  Cumbcv 


68        'The  hiipei'feEiion      Scrm.  III. 

Cumber  about  thee,  and  hereafter  will  enflame  thy 
Reckoning,  as  it  encreafed  thy  Debt  •,  and  befide 
will  anon  wing  irielf  av/ay  from  thee,  or  thou 
muft  leave  it  all  bei/md  thee.  Or  art  thou  proud 
of  thy  fvvelling  Titics,  and  \\,^}\  Polls  of  Honour? 
"Why,  do  not  thefe  all  perilh  in  the  ufing  ?  Is  not 
the  Ground  thou  ftandeft  on  the  more  flippery  ? 
and  may  not  the  popdiir  BlaO:  be  turned  againft- 
thee  to  Morrow  ?  Or  will  any  of  thy  Glory  deTcend 
after  thee  ?  But  -.vhat  art  thou  really  the  better  for 
any,  or  all,  of  thefe  things  ?  'Tis  true,  there  is  a 
civil  Refpeft  due  to  Men,  upon  the  Account  of 
their  railed  Station,  and  hirge  PoiTefTions,  which  it 
is  fitting,  for  others  to  give,  and  for  them  to  re- 
ceive, though  it  be  not  for  them  to  challenge  ;  but 
yet,  what  little  Reafon  has  any  Man  to  be  proud 
of  them  ?  when  they,  all  of  them,  cannot  rcdify 
the  Diforders  of  his  vitiated  Soul,  and  (lamp  the 
bright  Charaflers  of  moral  Goodnefs  upon  him  ; 
but  rather  place  his  WeaknefTes  in  a  (Ironger  Light, 
expofe  him  more  to  View,  and  draw  upon  him  a 
more  general  Contempt.  So  that  after  all  the 
humble  Saint,  in  his  loweft  Poverty,  when  wetghed 
in  a  jufi:  Ballance,  will  turn  the  Beam  againCl:  the 
wealthieft  Crcefus;,  with  all  his  Poflefiions  thrown 
in  for  Advantage  :  For  Pride  goth  before  Befiruc- 
iion,  and  an  haughty  Spirit  before  a  Fall  {a). 

2.  They  abufe  the  Creature  who  improve  it  to 
indulge  their  Intemperance.  GOD  allows  us  to 
take  the  Comfort  of  the  good  Things,  which,  in 
His  Providence,  He  befbovvs  upon  us ;  {o  that  we 
may  not  only  feed  ourfclves  for  our  necefiary  Sup- 
port, and  cloath  ourfelves  lo  defend  our  Bodies 
from  the  Injuries  of  the  Weather,  but  we  may,  as 
our  Circumftances  will  admit,  fometimes,  pleafc 
our  Palates,  by  feeding  more  delicioufly,  and  drink 

(a.)  Pnv.xvi.  1 8. 

to 


Serm.  III.      of  the  Creature,        69 

to  the  cheering  of  our  Spirits,  and  make  a  gayer 
Appearance  than  ufual  •,  therefore  the  Preacher 
fays,  {})  Go  thy  Way^  eat  thy  Bread  with  Joy^  an^ 
drink  thy  Wine  with  a  merry  Heart,  for  GOD  mm 
accepteth  thy  Work.  But  then  GOD  does  not  allow 
us  to  nnake  ufe  of  the  Creature  to  Luxury,  Gluttony, 
and  Drunkennefs  -,  no  ;  this  is  a  vile  Abufe  of  the' 
good  Creatures  of  GOD,  and  a  vile  Abufe  of  our- 
felves  with  them.  For  a  Man  to  fuffer  his  Appe- 
tite to  ride  Poft  with  him,  and  be  always  upon  the 
Switch  and  Spur,  after  the  fined,  and  the  beft,  the 
richeft,  and  the  ftrongeft,  as  if  his  whole  Soul  had 
taken  up  it's  intire  Refidence  in  his  Palate  •,  and 
never  to  be  contented  till  he  has  gorged  down 
enough  to  intoxicate  himfelf  j  that  is,  to  be  ex- 
ceflive  in  his  Craving,  and  go  beyond  the  Bounds 
of  Moderation,  in  the  Quality,  and  Quantity,  of 
his  Meats,  and  Drinks,  and  Apparrel,  in  the  com- 
mon Ufe  of  them ;  this  is  fuch  an  intemperate 
Ufe  of  the  Creature  as  the  Soul  of  the  Lord  abhors  ^ 
and  therefore  He  lias  pronounced  His  Wo  upon 
them  that  chant  to  the  Sound  of  the  Viol,  that  drink 
Wine  in  Bowls  5  that  rife  up  early  in  the  Morning, 
that  they  may  follow  ffrong  Drink,  that  continue  until 
Night,  till  Wine  inflame  them  (c).  And  our  Saviour 
ftraitly  charges,  all  that  would  be  His  Difciples,  to 
guard  againft  fuch  an  intemperate  Ufe  of  the  Crea- 
ture, faying  to  them,  (d)  ^ake  heed  toyourfelves,  le§fj, 
at  any  'time,  your  Hearts  be  over  charged  with  Surfeit^ 
ing  and  Drunkennefs.^  Such  an  ill  Ufe  of  the  Creature 
GOD  complains  of,  in  His  People  of  old,  and 
therefore  threatens  to  recover  all  out  of  their  Hand, 
{e)  She  knew  not  that  I  gave  her  Cam,  and  Wine, 
and  Oyl,  and  multiplyed  her  Silver,  and  Gold,  which 
tbcy  prepared  for  Baal  j  therefor  2 1  will  return^  and. 


ij>)  Eccl.  ix.  7.       (c)  Am.   vi.    c,  6. 

(d)  huh  xxi.  34' 

(.)  Hof.  ii.  8,  9. 

Fa 

i-:^^ 

*jo       The  ImperfeBlon      Serm.  III. 

take  away  wv  Corn  in  the  Time  thereof,  and  my  Wine 
in  the  Time  thereof  ^c.  Such  an  intemperate  Ufe 
of  the  Creature,  is  exceeding  great  Sin,  and  Folly, 
as  it  impairs,  and  debauches,  the  Reafon,  vitiates 
the  Blood,  and  wounds  and  diftempers  the  Body, 
and  otten  blafleth  a  Man*s  Name,  and  lays  his  Re- 
putation in  the  Duft,  and  reduces  him  to  Penury 
and  Want  \  and  *tis  a  vile  perverting  of  what  the 
Bounty  of  GOD  beftows  upon  Perfons,  with 
Defign  that  they  may  honour  the  Lord  with  their 
Subftance,  and  do  Good  in  their  Generation,  by 
A6ts  of  Piety  and  Charity,  and  not  fquander  them 
away  upon  the  nourifhing  and  increafing  their 
Lulls  -,  and  it  effedually  fhuts  out  of  Heaven 
at  laft,  for,  no  Drunkard  fhall  inherit  the  Kingdom 
of  GOD  (f).     ' 

III.  The  third  and  laft  Ufe  of  this  Doftrkie 
may  be  for  Exhortation,  to  prevail  with  us  to  be- 
have our  felves  wifely  in  our  Regards  to  the  Crea- 
ture. Need  have  we  to  aft  a  wife  and  prudent 
Part,  and  weigh  Things  in  an  even  Balance,  and 
think  ferioufly  and  clofely,  upon  the  Nature  of  fub- 
lunary  Enjoyments,  and  the  Confequence  of  our 
doting  upon  them,  before  we  give  a  Loofe  to  our 
Appetites,  and  fuffer  our  felves  to  be  run  away 
with  by  them.  For  we  are  in  exceeding  great 
©anger  of  being  impofed  upon,  by  the  external 
Luftre  of  Things  about  us,  their  eafy  Accefs  to  us, 
and  the  forcible  Impreffion  they  make  upon  our 
Senfes,  and  tlie  powerful  Attraftive  of  the  general 
Conduct  of  Mankind  concerning  them  •,  and  if  we 
fuffer  our  felves  to  be  led  away  by  the  gay  Cheat, 
our  Difappointment  will  be  to  our  unfpeakablc 
Damage,  in  the  Lofs  of  all  that  would  truly  ren- 
der us  happy,  as  well  as  of  that  which  we  vainly 

(/J  I  Gr.  iv,  10. 

thought 


Serm.  III.       of  the  Creature.        71 

thought  would  do  fo  -,  and  this  will  be  no  oth«-r 
than  to  leave  us  finally,  and  for  ever  mifera- 
bie.  Let  us  then  be  perfwaded,  feafonably,  to 
corre*fl  the  Miftake,  and  fince  we  may  fee  an  End 
of  all  Perfections  in  the  Creature,  be  fo  wife  as  to 
govern  our  felves  in  our  Condu6l,  with  Refpe6l  to 
the  Things  of  this  World,  as  thofe  that  are  fully 
convinced,  that  they  are  not  able,  by  any  Excel- 
Jency  in  them,  to  perfeft  our  Nature,  nor  compleat 
our  Happinefs,  and,  if  they  were  ever  fo  perfeft 
in  themfclves,  cannot  condnue  long  with  us. 
And  therefore, 
I.  Let  us  be  careful  not  to  raife  our  Expecflati- 
ons  too  high,  and  look  for  more  in  the  Creature 
than  it  can  yield  us.  We  are  very  apt  to  run  into 
this  great  Miftake,  to  augment  and  magnify  the 
Creature,  while  we  view  it  at  a  Diftance,  through 
falfe  Glaffes  •,  and  hence  we  are  ready  to  flatter 
our  felves  with  the  Expe6laiion  of  great  Things 
from  it,  and  thence  enlarge  our  Defires  after  it  : 
but  when  we  bring  it  near  to  us,  like  fome  coarfe 
Paindngs,  which  are  beaudful  at  their  proper  Dif- 
tance, all  its  Glory  vanifhes,  and  we  then  fee  it  in 
all  it's  real  Imperfedions.  When  once  Eve  had 
got  a  Conceit,  that  the  Tree  was  good  to  make 
one  wife,  and  flie  (hould  be  as  Gods,  this  greatly 
enflamed  her  Defire  after  it  ;  and  there  is  but  a 
Ihort  Step  between  enflamed  Defire  and  actual 
Tranfgrerfion  :  He  that  looks  for  that  in  the  Crea- 
ture which  it  has  not,  may  enlarge  his  Defire  as 
Belts  and  not  be  fatisfied,  and  then  rio  Wonder  if 
that  rife  fuddenly  which  fhall  bite  hirn^  and  awake 
that  fhall  vex  him.  We  mufl:  therefore  learn  ta 
maintain  a  low  Opinion  of  worldly  Enjoyments, 
and  always  remember,  that  it  is  an  imperfedt 
"World  we  converfe  with  %  that  we  may  not  fix 
our  Thoughts  too  much  upon  it,  nor  be  hurried 
F  4  inta 


72         The  hnperfeSiton      Serm,  III. 

into  too  great  an  Eagernefs  in  our  Purfuit  after  it» 
nor  be  thrown  into  Uneafinefs  at  the  having  of 
our  Views  and  Defigns  fruftrated  by  it.  This 
was  the  ApoftJe's  Advice,  (g)  Let  them  thai  weep 
he,  as  though  they  wept  not  j  and  they  that  rejoice^ 
ds  though  they  rejoiced  not  ;  and  they  that  htiy^  as 
though  they  pojfejfed  not. 

2.  Let  us  be  very  moderate  in  our  Regards  to 
the  Things  of  this  World,  Let  it  be  our  Care 
to  bring  our  Appetites,  and  Defires,  under  a  good 
Regulation,  that  we  may  not  be  carried  away  by 
the  Vehemence  of  our  own  Cravings  •,  and  let 
our  Labours  after  the  World  be  direfted  by  the 
Moderation  of  our  Defires.  We  are  to  be  dili- 
gent and  indullrious  in  the  Bufmefs  of  our  par- 
ticular Calling,  but  yet  we  muft  not  be  fo  im- 
moderately eager,  and  laborious,  as  to  negie6t 
the  Concerns  of  another  World,  which,  of  all 
Things,  are  of  the  greateft  Confequence  unto  us. 
Therefore,  as  the  Jpojlle  directs,  (h)  Let  your  Mo- 
deration be  known  unto  all  Men  :  That  is,*  \ti  it 
evidently  appear  unto  all  Men,  that  you  are  not 
the  Men  of  this  World,  who  have  their  Portion 
in  this  Life,  by  your  being  moderate  in  your 
Affedions,  in  your  Cares,  and  Labours,  after 
Creature-Enjoyments.  For  the  immoderate  Cares 
of  the  World  very  much  tend  to  eat  out  the 
Heart  of  Religion,  and,  like  the  abounding  of 
ill  Weeds,  choak  the  good  Seed  that  is  fown 
in  us. 

3.  Be  not  impatient  under  the  Lofs  of  any 
Thing  here  below.  The  GOD  from  whom  we 
receive  our  Being,  and  all  that  we  have,  is  our 
Sovereign  LORD,  and  has  a  Right  to  take  from 
us  whatfoever  he  has  lent  us.  Our  Impatience, 
and   Murmuring,   under  LolTes   and   Difappoint- 

(^)   I  Cor.  vii.  30.     [k]  Phil.  iv.  5. 

ment5. 


Serm.  HI.     of  the  Creature »  73 

ments,  or  that  our  Condition  is  no  better,  will  be 
an  Affront  unto  the  Divine  Supremacy,  and  Go- 
vernment, and  argue  that  the  World  has  got  too 
ftrong  Poffefllon  of  our  Hearts,  or  we  fhould  not 
fo  call  in  Queftion  His  Authority,  His  Wifdom, 
and  Goodnefs.  We  Ihould  not  therefore  be  as 
Bullocks  unaccuftomed  unto  the  Yoke,  but  learn  to 
behave  as  weaned  Children  to  all  Things  here  below, 
that  we  may  be  able  to  fupport  our  Minds,  under 
our  Bereavements,  with  a  fteady  Calmnefs  and 
Compofure  of  Soul,  and  may  take  with  Content- 
cdnefs,  if  not  with  Joy,  the  fpoiling  of  our  Goods. 
Thus  fays  the  Apojile,  (i)  Be  content  with  fuch 
Things  as  ye  have.  For,  why  fhould  our  Souls  be 
difquieted  within  us,  when  we  are  obliged  to  part 
with  what  we  know  to  be  an  imperfedt  Creature*? 
This  Thought  fhould  teach  us  to  inure  ourfelves 
to  Patience,  that  it  may  have  its  perfedt  Work  in 
us,  though  we  fhould  be  croffed  in  our  greateft 
worldly  Interefts,  or  be  fpoiled  of  our  deareft  En- 
joyments ;   Thou  O  LORD  haft  done  it. 

4.  Let  us  endeavour,  as  much  as  we  can,  to 
retrieve  the  Creature  from  its  Imperfeflion.  This 
would  be  the  nobleft  Improvement  of  it,  both 
refpe6lfng  the  Creature,  and  our  felves.  And 
therefore,  to  hint  ; 

I .  Let  us  endeavour  to  get  the  Creature  fane- 
tified.  When  the  Curfe,  which  is  brought  upon 
the  Creature,  by  our  Sin,  is  removed,  then  will  it 
be  recovered  from  much  of  its'  Imperfedlion  ;  it 
will  then  become  a  fanftify'd  Creature,  and  truly 
profitable  to  us.  For,  nothing  is  unclean  of  itfelf, 
but  every  Creature  of  GOD  is  good, —  for  it  is 
fanmfied  by  the  Word  of  GOD,  and  Prayer,  (k) 
Let  this  then  be  our  conftant  Care   to  get  the 

(/)  Hil>.  xiii.  5.     {k)    I  Tim.  iv.  4,  5, 

Creature 


74       'The  ImperfeEiion      Serm.  III. 

Creature  fanflified  by  the  Word  of  GOD, 
that  it  may  become  a  good  Creature  to  us. 
Therefore  attend  the  Rules  prefcribed  in  the 
"Word  of  GOD,  in  all  our  Defires,  and  La- 
bours, after  it,  and  in  our  Ufe,  and  Improvement 
of  it  ;  that  the  Word  of  BlefTing  may  accompany 
it,  and  we  may  receive  it,  in  the  Promife,  as  Part 
of  our  Covenant- Portion,  fuited  to  our  outward 
Support  in  the  Houfe  of  our  Pilgrimage  ;  and 
receive  CHRIST,  the  LORD,  in  and  with  it  ; 
fo  fhall  we  have  a  Propriety  in  it,  and  CHRIST 
leing  ours,  all  will  be  ours  alfo.  (/) 

And  get  the  Creature  fanftified  by  Prayer ;  by 
an  earneft  imploring  the  Divine  Guidance,  and 
Afliftance,  in  all  our  juft  and  laudable  Defigns  and 
Undertakings,  and  the  BlefTing  of  GOD  upon  all 
that  we  enjoy.  For,  how  can  any  expecfl  that  the 
Providence  of  GOD  Ihould  interpofe,  to  lead  them 
in  a  right  Way,  to  fucceed  their  Entcrprizes,  and 
blefs  what  they  have,  and  make  it  comfortable 
unto  them,  if  they  will  not  fo  much  as  pray  for  it  ? 
And  then,  thankfully  acknowledge  the  Goodnefs 
of  GOD  to  you,  in  bellowing  fo  much  of  the 
Comforts  of  this  World  upon  you,  when  the  lead 
is  more  than  you  deferve.  So  in  every  Things  by 
Prayer  and  Supplication,  with  Thankfgiving,  let  your 
Eeque/l  be  made  known  unto  GOD.  (w) 

2.  Improve  the  Creature  to  the  bell  Ends  and 
Purpofes.  See  GOD,  in.  the  Creature,  (hining  ia 
His  unfearchable  Power,  and  Wifdom.,  and  Good- 
nefs, and  difplaying  His  Glory  in  all  the  Works 
of  his  Hands  ;  and  be  led  by  the  View  and  En- 
joyment of  fenfible  Objedls,  to  jull  Contemplations 
on  the  Divine  Being  and  Perfeflions,  and  fuitable 
Acknowledgments  unto  the  great  GOD,  the  firll 


{/)   I  Cor.  iii.  2  1,  22.     [m)  PbiL  iv.  6. 

Caufe 


Serm.  III.     of  the  Creature,         75 

Caufc  of  all  Things.  So  you  *  find  the  Pfalmifi 
faying,  (n)  0  LORD,  our  LORD,  How  excellent 
is  thy  Name  in  all  the  Earth  !  who  haji  fet  thy 
Glory  above  the  Heavens  !  When  I  confider  Thy 
Heavens,  the  Work  of  Thy  Fingers,  the  Moon,  and 
the  Stars,  which  Thou  haJi  ordained  ;  what  is  Man, 
that  Thou  art  mindful  of  him  ?  and  the  Son  of  Man, 
that  Thou  vifttefl  him  ? 

And  improve  the  Creature  to  an  univerfal  Fruit- 
fulnefs  in  Good  Works  ;  in  Works  of  Piety, 
ferving  the  LORD  with  our  Subftance,  by  fup- 
porting  the  Honour  of  His  Name,  and  the  Ordi- 
nances of  his  Houfe,  and  Worfhip.  So  we  are 
commanded,  and  fo  GOD  has  gracioufly  promifed, 
{o)  Honour  the  LORD,  with  thy  Subflance,  and 
with  the  firjl  Fruits  of  thine  Increafe  ;  fo  fhall  thy 
Barns  he  filled  with  Plenty,  and  thy  Preffes  (hall 
hurfi  out  with  new  Wine.  And  to  the  fame  Pur- 
pofe  fays  the  Prophet,  (p)  Bring  ye  all  the  Tythes 
into  the  Store-Houfe,  that  there  may  he  Meat  in  my 
Houfe,  and  prove  Me  now  herewith,  faith  the  Lord 
of  Hofls,  if  I  will  not  open  the  Windows  of  Heaven, 
and  pour  you  out  a  Blefftng,  that  there  fhall  not  he 
Room  enough  to  receive  it. 

Improve  the  Creature  alfo  in  Works  of  Charity, 
readily  diftributing  a  Portion,  as  we  are  able,  to 
the  Relief  of  the  Poor  and  Needy,  doing  Good 
unto  all  Men,  efpecially  unto  the  Houfhold  of  Faith, 
{q)  Give  Alms  of  fuch  Things  as  ye  have,  and  behold 
all  Things  are  clean  unto  you.  (r)  And  our  Saviour 
hath  affured  us,  (s)  Whofoever  fhall  give  to 
drink,  unto  one  of  thefe  little  Ones,  a  Cup  of  cold 
Water  only,  in  the  Name  of  a  Difciple,  verily,  I 
fay  unto  you,  he  fhall  in  no  wife  lofe  his  Re- 
ward. 

l»)  P/.  viii.  I,  3,  4.     {(,)  Pracv,  iii.  9,  10.  (p)  Mai.  iii.  lo." 
{q)  GaL\i.  10.     {r)  Lukexu^i^.!.     [s]  Maukx.  42. 

Thus 


76    The  ImperfeSlmi  &c.  Serm.  III. 

Thus  \tt  us  make  to  our  felves  Friends  with 
the  Mammon  of  Unrighteoufnefs,  that  when  the 
imperfedt  Creature  fhall  fail  us.  They  may  receive 
ws  into  everlafting  Habitations.  This  will  be  the 
Way  for  us  to  retrieve  the  Creature  from  very 
much  of  its  Imperfeflion,  and  make  it  relatively 
ferviceable  to  us,  in  carrying  on  the  Divine  Work* 
manfhip  in  our  Souls,  in  glorifying  of  GOD  upon 
Earth,  and  laying  up  for  our  felves  a  good  Foun- 
dation againft  the  Time  to  come  j  and  then, 
when  Time  fhall  be  no  more  with  us,  and  we 
fhall  have  no  further  Occafion  for  the  Objeds  of 
Senfe,  wc  fhall  go  to  partake  of  the  ineffable  De- 
lights above,  in  the  PofTefTion  of  which  our  Nature 
will  be  pcrfeded,  and  our  Happinefs  for  ever 
conapleat. 


'f^^Pw^^^^^li^w^&^^^'^^w^^-^^'^^''''' 


SERMON 


The  Excellency  of  the 
Divine  Commandment. 

SERMON    IV. 

Psalm   CXIX.  96. 

/    have  feen   an  End  of  all  Per- 

feSiion   ;     but  thy   Commandment 
is  exceeding  broad. 


I 


Have  named  two  Doflrines,  as  plainly  con- 
tained in  thefe  Words,  viz. 


I.   That  the    Perfeftion   of  the   Creature  is 
limited  and  finite. 

II.  That  the  Commandment  of  GOD  is  exceed- 
in  fi:  broad. 


'O 


1  have  already  difcourfed  to  you  upon  the  FIrft 
of  thefe,  and  fhewed  you,  that  the  Perfeftion  of 
the  Creature  is  limited  in  its  Nature  and  Meafure, 
whether  we  confider  it  abftradledly,  for  fo  there 
Is  no  mere  Creature  that  is  poffeffed  of  all  Excel- 
lencies, nor,  any  of  them,  of  any  One  Excellency 
in  the  highcft  Degree  ;  or  whether  we  confider 
the  Creature  in  its  Relation,  efpecially  unto  our- 
felves,  for  fo  it  is  neither  perfedive  of  our  Nature, 

nor 


yS     The  Excellency  of  the   Serm.  IV- 

nor  our  Happinefs  •,  and  befides  there  will  be  an 
End  of  all  worldly  Perfedlion,  either  the  Objeds 
of  Senfe,  we  To  much  delight  in,  will  be  taken 
from  us,  or  we  from  them  :  Which  (hews  the 
fad  EfFeft  of  our  Apoftacy,  and  the  Folly  of  be- 
ing chiefly  concerned  about,  or  trufting  in,  the 
Creature,  of  looking  for  Happinefs  in  it,  and,mak- 
ing  a  wrong  Improvement  of  it  ;  and  fhould  pre- 
vail with  us  all  to  be  very  careful  to  behave  our 
felves  wifely  in  our  Condudl  refpecling  the  Things 
of  this  World,  that  we  don't  look  for  too  much 
from  them,  nor  be  immoderate  in  our  Defires  and 
Labours  after  them,  nor  impatient  under  the  Lofs 
of  them,  but  endeavour  to  retrieve  the  Creature 
from  its  Imperfeflion,  by  getting  it  fanftified  to 
us,  and  by  improving  of  it  to  the  beft  Ends  and 
Puspofes,  in  Works  of  Piety  and  Charity. 

I  proceed    now  to   the    Second    Dodrine, 
namely, 
"Doc,  II.    That  the  Commandment  of  GOD  is 
exceeding  broad. 

By  the  Commandment  of  GOD  here,  I  under- 
lland,  the  whole  Will  of  GOD,  made  known  to 
us,  relating  to  His  rational  Agents,  efpecially  re- 
fpefting  Mankind,  as  including  in  it  our  whole 
Duty,  both  as  to  Knowledge  and  Practice  ;  or 
what  ought  to  be  our  Apprehenfions  and  Concep- 
tions of  the  Divine  Being  ;  and  what  the  Ho- 
mage, and  Obedience,  are,  which  we  owe  unto 
Him  •,  and  what  fhould  be  our  Government  of 
our'  felves,  and  Behaviour  to  our  Fellow-Crea- 
tures ;  and  what  GOD  will  do  for  us,  in  Cafe 
of  Fidelity  in  our  Allegiance  to  Him  :  All  of 
which  is  comprehended  in  the  Divine  Command- 
ment. 

And 


Serm.  IV.  Divine  Commandment,   79 

And  it  is  to  be  remembred,  that  the  Pfalmifi  is 
here  making  a  Comparifon  between  the  Command- 
ment of  GOD,  and  the  Creature,  and  the  exceed- 
ing Breadth  of  the  divine  Commandment  is  oppo- 
fed  to  the  Finitenefs  of  the  Creature,  or  the  limited 
Perfedion  of  all  the  Things  of  this  World  ;  and 
he  plainly  declares,  that  the  Commandment  of 
GOD  contains  an  Excellency  and  Perfedion  in  it, 
vaftly  fuperior  unto  all  that  is  to  be  found  upon 
the  Creature  ;  it  tranfcends  all  other  Things, 
which  Men  are  apt  to  be  fond  of,  and  is  of  much 
greater  Confequence  to  them,  being  able  to  make 
them  holy  and  happy,  in  Time,  and  throughout 
Eternity,  and  therefore  ought  more  to  be  regarded 
by  us  than  all  this  World. 

What  therefore  I  have  to  do  under  this  Doc- 
trine, is  to  fet  before  you  fomething  of  the  fuperi- 
or Excellency  of  the  Divine  Commandment  ;  and 
this  will  fufficiently  appear,  if  we  confider  the 
Commandment  in  its  Rife  and  Original,  the  Sub- 
jeft-Matter  of  it,  the  Extent  of  it  objedtively,  the 
great  End  and  Defign  of  it,  and  it's  Duratien.  I 
fhall  offer  fomething  to  each  of  thefe  in  their  Order. 

I.  The  Commandment  of  GOD  will  appear 
exceeding  broad,  and  very  excellent,  if  we  confider 
it  in  it's  Rife  and  Original.  It  is  the  Command- 
ment of  GOD  :  Thy  Commandment,  fays  the  Pfalm- 
ifi, And  agreeably,  all  over  the  facred  Pages,  it 
is  called  the  Word,  Law,  Statutes,  Precepts  and 
Commandment  of  GOD.  Though  Men  have 
been  the  Inftruments  of  the  Promulgation  of  it,  in 
Part,  and  of  tranfmitting  of  it,  in  Writing,  to  fuc- 
cecding  Generations,  yet  it  takes  it's  Original,  not 
from  Man,  or  any  meer  Creature,  but  from  GOD 
only,  who  by  his  Spirit  taught,  influenced  and  di- 
redled  the  firft  Publilhers,  and  Pen-Men,  of  the 

hoiy 


8o    The  ExceMe7icy  of  the    Serm.  IV. 

holy  Writings  :  For  the  Prophecy  came  not  at 
old  Time^  by  the  Will  of  Man  \  bnt  holy  Men 
of  GOD  fpake  as  they  were  moved  by  the  Holy 
Ghoji  (a). 

There  are  Tuch  evident  Teftifnonials  of  its  being 
the  Word  of  GOD,  from  the  profound  Myfteries 
contained  in  it,  far  furpafTing  the  utmofl  Stretch 
of  humane  Underflanding  ;  from  the  Loftinefs 
and  Majefty  of  it's  Sentiments  j  from  the  Holinefs 
and  Purity  of  its  Documents  ;  befides  the  moft 
convincing  Credentials,  which  thofe  who  delivered 
the  divine  Commandment  to  the  World,  brought 
with  them,  in  the  Miracles  which  they  wrought, 
plainly  declaring  that  they  were  fent  from  GOD  ; 
as  leave  no  Room  for  any  reafonable  Hefitancy, 
or  Doubt,  about  it  :  and  therefore  we  may  re- 
ceive it  as  the  Thejfalonians  did,  {b)  not  as  the 
Word  of  Alan,  but  (  as  it  is  in  Truth  )  the  Word 
of  GOD. 

For  if  the  divine  Commandment,  or  what  we 
call  the  Word  of  GOD,  contained  in  our  Bibles, 
be  not  a  Revelation  from  GOD,  and  fo  truly  his 
Commandment,  then  there  is  no  Religion  in  the 
World  that  is  a  Revelation  from  GOD  ;  for  no 
other  but  the  Chriftian  Religion,  as  contained  in 
the  holy  Scriptures,  can  at  this  Day,  make  any 
Pretenfions  to  be  the  Religion  which  GOD  re- 
quires of  Man  :  and  if  there  be  no  Revelation  from 
GOD  of  his  Mind  and  Will  concerning  us,  and 
our  Duty  and  Intereft,  or  in  what  Way  we  are 
to  ferve  GOD  acceptably,  and  enjoy  him  as  our 
Portion  and  Happinefs,  then  all  Mankind  muft 
unavoidably  perifli  in  their  Sin  ;  becaufe  they 
know  no  poffible  Way,  by  which  they  may  paci- 
fy the  Divine  Anger,  and  obtain  the  Divine  Fa- 
vour ;   which  is  fuch  a  State  of  Unhappinefs  as 

(«)  2  Pet.'i.  21.     ib)   X  Uejf/xi.  13. 

no 


Senii.  IV.  Divine  CommajtdmenL  8  r 

no  Man,  in  the  Exerclfe  of  his  Reafon,  can  wifh 
for,  but  muft  wiih,  and  hope,  that  it  might  be 
otherwife.  And,  blefled  be  GOD,  this  is  not  the 
lamentable  and  helplefs  Condition  of  the  World, 
nor  ever  was  ;  but  from  the  very  Beginning  there 
was  a  certain,  though  more  obfcure,  or  rather  par- 
tial Revelation,  directing  Man  what  he  muft  do  to 
efcape  the  Punifhment  of  his  Sin,  and  be  happy 
forever,  made  more  immediately  by  GOD  Himfelf, 
at  fir  ft  to  Adam,  and  by  him  handed  down  to  his 
Pofterity  by  oral  Tradition  •,  'till  it  pleafed  GOD, 
in  after  Times,  gradually  to  open  the  Counfels  of 
His  Will  more  clearly,  by  Mofes,  and  the  Prophets^ 
and  finally  compleat  the  Revelation  of  His  Will, 
in  the  fulleft  Light,  by  His  only  begotten  Son,  whom 
He  fent  into  the  World,  and  by  His  infpired 
Jpoffles  ;  which  Revelation  has  been  committed  to 
Writing,  and  handed  down  unto  us,  with  all  imagi- 
nable Strength  of  Evidence  of  its  being  a  Revela- 
tion from  GOD,  and  with  the  fulleft  Afllirances 
of  our  Bible's  containing  that  Revelation,  without 
any  material  Error,  or  Miftake. 

If  we  confider  the  Divine  Commandment,  with 
Refpedl  unto  the  feveral  Laws,  and  Rules,  of  Life, 
and  Manners,  which  it  prefcribes  unto  us,  we  fhall 
plainly  fee.  That  all  moral  Duties  are  wrought  up 
to  their  Height,  and  moft  compendioudy,  and  yet 
plainly,  and  diftindtly,  contained  in  the  Sacred 
Volumn  ;  and  thereby  we  are  more  fully,  and  ef- 
fedually,  taught  the  Knowledge  of  the  Holy,  and 
what  that  Love,  and  Reverence,  is,  which  we  owe 
to  the  fupream  Being  ;  and  are  inftruded  in  the 
Government  of  ourfelves,  and  how  to  fubdue  our 
Appetites,  and  PalTions,  to  the  Dilates  of  Right 
Reafon  •,  and  after  what  Manner  to  treat  our  Fellow- 
Creatures,  fo  as  never  to  injure  them,  in  Thought, 
JVord,  or  Deed,  but,  on  the  contrary,  co  do  all  the 
G  Good 


82     T'he  Excellency  of  the    Serm.  IV. 

Good  we  can  to  all  about  us,  fo  as  that  we  may  be 
truly  BlefTings  in  our  feveral  Relations  ;  and  at  the 
fame  Time  it  requireth  us  to  believe  nothing  that 
is  Contradidory  to  our  Reafon,  though  many 
Things  that  our  Reafon  cannot  comprehend  -, 
and  enforces  our  Duty  with  the  ftrongeft  Encourag- 
ments,  from  the  infinite  Mercy  of  GOD,  a  glorious 
Mediator  having  appeared  for  us,  and  an  almighty 
Spirit  ready  to  help  us  •,  and  the  mod  powerful 
Motives,  fetched  from  the  everlafting  Rewards  or 
Punifliments  of  the  other  World  ;  and  all  of  this 
much  beyond  what  has  ever  been  taught  in  the 
Schools  of  the  ableft  Philofophers  -,  fo  that  we  may 
well  efteem  the  Ploly  Bible  as  containing  the  bell 
Body  of  Laws  that  ever  were  contrived,  for  the 
Honour  of  GOD,  and  the  good  Government  of 
Mankind  -,  I  fay,  when  v/e  clofely  confider  thefe 
Things,  we  cannot  but  rationally  conclude,  that 
thefe  are  plain  Signatures,  and  evident  Charafters,  of 
the  Deity,  upon  that  holy  Book  •,  and  that  becaufe 
it  is  every  Way  fo  conducive  to  the  Happinefs  of 
Mankind, and  fo  highly  worthy  of  a  GOD,  excelling 
all  that  the  utmoft  Will  of  the  greateft  of  Men 
have  been  able  to  reach,  therefore  it  is  truly  a 
Revelation  from  GOD,  and  hot  the  Invention  of 
Men. 

But  then,  when  we  add  this  further  Confidera- 
tion.  That  the  great  Author  of  our  holy  Religion 
has  given  the  mod  clear  pofitive  Tellimony  to 
the  Truth  of  His  Divine  MifTion,  by  the  many 
,  Miracles  which  He  wrought,  in  His  healing  the 
Sick,  raifing  the  Dead,  calling  out  Devils,  ftilling 
the  Violence  of  the  Wind  and  Sea,  and  all  by  a 
Word's  fpeaking  •,  and  that  His  Miracles  were 
wrought  in  fuch  an  open,  and  publick  Manner, 
and  before  fo  many  Witnefies,  (and  owned  by 
His-«iery  Enemies,)  as  renders  the  Fa6ts  certain, 

and 


Serm.  IV.  Divine  Commandment   8;j 

and  the  Miracles  unfufpefted  •,  and  further,  that 
His  Miracles  were  numerous,  and  never  confronted, 
much  lefs  controuled,  by  any  fuperior  Power :  and 
moreover,  that  the  Jpoffks  of  our  Lord  wrought 
many  Miracles,  in  Confirmation  of"  their  being 
divinely  infpired  in  the  Dodrine  which  they 
taught,  and  that  they  fealed  the  Truth  of  their 
Tellimony  to  the  Fads  which  they  relate,  with 
their  own  Blood  :  upon  thefe  Confiderations,  there 
ftemeth  to  me  not  fo  much  as  the  leafl  Room  left 
for  any  Man,  reafonably,  to  call  in  Queflion  the 
Truth  of  the  Divine  Commandment,  but  there  is 
all  the  Evidence,  of  it's  being  a  Revelation  from 
GOD,  that  can  poflibly  be  defired,  or  that  the 
Nature  of  the  Thing  will  admit  of.  And  as  the 
Jpofiles  of  our  Lord  were  evidently  under  the 
Guidance  of  the  Divine  Spirit,  in  what  they  com- 
mitted to  Writing,  either  with  their  own  Hands, 
or  by  their  Amanuenfes^  fo^  That  their  Writings 
have  been  handed  down  to  us  uncorrupt,  and 
without  any  material  Error,  or  Miftake,  is  apparent^ 
from  the  numerous  Copies  of  their  Writings,  early 
tranilated  into  the  feveral  Languages,  where  the 
Gofpel  prevailed, whereby  an  Opportunity  was  given 
to  many  Nations  to  have  difcovered  the  Millakes 
of  Tranfcribers,  if  there  were  any  ;  from  the  great 
Care  the  Primitive  Church  took  in  examining  what 
they  admitted  to  be  the  authentick  V7ritings  of 
the  ApoJlles\  by  the  many  Quotations,  of  all  Sorts  of 
Writers,  in  all  Ages,  of  the  more  material  PafTages, 
out  of  the  Jpofiolick  Books  ;  by  the  very  Adver- 
fariesof  Chriftianity,  and  undefignedly,  giving  their 
Teftiniony  to  the  Truth  of  thefe  Records  in  what 
they  quote  from  them  •,  and  by  the  general  Colla- 
tion, and  Comparing,  of  all  Sorts  of  Copies,  from 
the  earlieft  Ages  until  this  Time  :  fo  that  the  Writ- 
ings of  the  Apo files  have  been  handed  down  to  us, 
G   2  throogU, 


84     The  Excellency  of  the  Serm.  IV. 

through  the  feveral  Ages  fince,  by  the  great  Care 
of  the  Church,  pure,  and  uncorrupt.  And  now, 
upon  the  whole,  I  may  well  -afRrm,  That  we  have 
all  the  Reafon  in  the  World  to  reft  entirely  fatisfied 
in  it,  as  an  indifputable  Truth,  That  our  holy 
Bible  containeth  in  it  the  Divine  Commandment, 
as  being  a  fure  and  certain  Revelation  from  GOD 
Himfelf. 

And  bccaufe  it  is  the  Commandment  of  GOD, 
therefore  it  muft  neceflirily  be  a  moft  perfeft 
Law,  and  partake  of  an  Excellency  adequate  unto 
its  Divine  Author,  and  greatly  tranfcend  all  the 
Excellency  that  is  to  be  found  upon  the  Creature. 
Were  it  the  Commandment  of  the  wifefl:,  and  beft 
of  Men  only,  we  could  reafonably  expeft  no 
higher  Degrees  of  Excellency  in  it,  than  are  to  be 
found  in  them,  and  therefore  it  would,  doubtlefs, 
be,  in  many  Things,  defedive,  and  fliare  in  the 
Imperfections  of  its  Author,  and  not  be  exceed- 
ing broad,  or  tranfcendently  Excellent  -,  becaufe 
there  is  no  mere  Man  fo  wife,  and  good,  but 
what,  with  all  his  Wifdom,  and  Probity,  is  falli- 
ble, and  liable  to  many  Miftakes.  But  becaufe 
it  is  the  Commandm.ent  of  GOD,  therefore  we 
may  juftly  conclude  that  it  partakes  of  the 
Divine  Excellencies,  and  is  perfect,  like  GOD 
Himfelf. 

Though  it  be  true,  that  all  the  Creatures,  as 
well  as  the  Commandment,  derive  their  Original 
from  GOD,  the  Fountain  of  Being,  who  fpake 
and  it  was  done^  who  commanded  and  they  were 
created^  yet  they  are  vaftly  different  in  their  Rife, 
and  as  different  in  their  Degrees  of  Excellency. 
For  the  Creatures  originate  folely  from,  and  are 
purely  dependent  upon,  the  Will  of  GOD,  for 
whofe  Pkafure  they  are,   and  were  created  (c)   ; 

(c)  R.V,  iv.  u. 

wbOy 


Serm.  IV.   Divine  Commandment.   85 

who^  as  the  Apojlle  informs  us,  (d)  worketh  all 
Things  according  to  the  Coun/el  of  His  own  JVtll  j 
though  His  infinite  Wifdom,  and  Goodnefs,  as 
well  as  His  Power,  accompanied  his  Will  in  the 
Formation  of  them  :  But,  upon  Suppofition  of  a 
moral  Agent,  capable  of  Obedience,  the  Divine 
Commandment  neceflarily  refults  from  the  Nature 
of  GOD  itfelf,  confidered  in  all  His  adorable  Per- 
feftions,  and  not  from  the  Will  of  GOD  only. 
GOD  could  have  chofe  whether  He  would  have 
made  a  World  of  Creatures,  or  no  \  there  was 
nothing,  out  of  Himfelf,  to  move  Him  there- 
unto ;  it  was  the  pure  Ad  of  His  Will  •,  and  it 
was  dependent  upon  his  Will,  of  what  Order  and 
Kind  of  Beings,  to  make  them,  and  what  Capa- 
cities, Powers  and  Virtues,  to  furnifh  them  withal  : 
But,  when  he  had  made  a  Number  of  rational 
Agents,  it  was  not  folely  dependent  upon  His 
Will,  and  Pleafure,  whether  This,  or  That  fhould 
be  His  Commandment,  or  no  -,  (I  mean  now» 
more  efpecially,  the  Moral  Precepts  ;)  becaufe,  it 
naturally,  and  neceflarily,  flows  from  the  efTential 
Holinefs,  Juftice,  Truth,  Goodnefs,  &c.  of  the 
Divine  Nature,  that  if  there  be  a  Creature  capable 
of  yielding  a  rational  Homage  and  Service  to  the 
Supream  Being,  the  Divine  Commandment  muft 
neceflarily  be  what  it  is.  So  that  the  Com- 
mandment necefTarily  partakes  of  all  the  Di- 
vine moral  Excellencies  and  Perfe6lions,  and  in  the 
highefl:  Degree,  and  is  no  other  than  the  Divine 
Mind  manifefted  to  us  in  His  Word,  or  GOD 
Himfelf  fubfifting  in  His  Law. 

As  the  Commands  of  a  Man,  were  he  always 
true  to  himfelf,  (which  GOD  ever  is)  would  be 
the  faireft  Image  of  the  intelledual  Part  of  the 
Man,  and  let  us  fee  his  Excellencies  and  Titkd.^ 

(d)  EpLu  u, 

G  3  rauch 


86     I'he  Excellency  of  the    Serm.  IV, 

much   more  truly,  and  clearly,  than  any  of  the 
Operations  of  his  Hands  ;   fo  the  Commandment 
of  GOD  is  the  higheft,  unbegotten  Image  of  the 
Divine   Nature,  becaufe  the  efiential  Veracity    cf 
GOD  necefntates,  that  the  Commandment  give  us 
a  true  Reprefentation  of  the  Divine  Mind,  and  be 
like  GOD  Himfclf,  excellent  as  He  is  \    fo  that 
the  Charafters  of  the  Deity  are  more   deeply  en- 
graven upon  His  Law,  than  upon  all    the   Crea- 
tures.    Hence  it  is  that  the  Commandment  is  faid 
to  he  Holy,  Jufi  and  Good,  (e)  as  partaking  of  the 
Divine  Holinefs,  Juftice,   Goodnefs  -,    (as  well  as 
requiring  them  of  us)  that  is,  as  partaking  of  the 
Divine  Nature.     Though  the  invifible  Thitigs  of 
GOD  are    clearly  feen  from   the    Creation  of  the 
World,    being    underfiood  by    the   Things    that  are 
inade,  even  His  eternal  Power,   and  Godhead  •,    (f) 
^hat  is,  the  Works  of  Creation   plainly    manifeft 
that  there   is  fome  Firft  Caufe,  who  gave   Being 
unto  all  Things,  and   therefore  exiiled    before  all 
Things,  and  fo  is  eternal,  and  who  is  uncontroul- 
able  in  Power,  though  this  Eternity,  and  Omni- 
potence of  the  Divine  Being,  clearly  appears  from 
the   Things   that  are   made,   yet,  in    the    Com- 
mandment of  GOD,   we  have    a  clear  and  full 
Difcovery,  not  only  of  the   Exigence  of  GOD, 
but  of  the  Nature,  Excellencies   and  Perfe61:ions, 
of  this  GOD,  fo  far  as  our  finite  Minds  can  make 
any  Difcoveries  of  that  which  is  Infinite  :    and  by 
this  'tis  that  we  plainly  fee  that  He  is  an   ALL- 
PERFECT    ONE.     Thus   the    Commandment, 
being  the  bright  Image  bf  the  fupream   Intelleft, 
is  it  felf  perfed  like  Hitn  •,  fo  that  here  it  is  that, 
as  in  a  Glafs,  we  all  with  open  Face,  or  in  the  fulleft 
Light,  behold  the  Glory  of  the  Lord,  as  the  Jpoflle 
cxprefTes  it.  (g) 

(f)  RcM.  vii.  12.      (f)   Rom,  i,   20.      (p)    2  Cor.  iii.  18. 


Serin.  IV.    Divine  Co m7nandme72t.   Sj 

I  am  fenfible  that  there  is  what  we  call  moraL 
Good  and  Evil,  refuking,  as  we  fay,  from  the  Na- 
ture of  Things,  or  rather  from  the  Relation,  and 
Dependance,  of  rational  Creatures  ;  and  that 
there  is  no  PofTibility  of  altering,  and  changing, 
the  moral  Nature  of  them,  but  they  are  fo  rtub- 
born  and  inflexible,  as  that.  That  which  is  morally 
Good,  always  was,  and  always  will  be.  Good,  and 
that  which  is  morally  Evil,  ever  was,  and  will  be. 
Evil :  But  then  I  can  by  no  Means  fuppofe,  that 
moral  Good,  and  Evil,  are  any  diftinft  Things  in- 
dependent on  GOD,  His  Nature,  and  Will,  and, 
as  fuch,  have  an  Influence  upon  the  Divine  Will, 
in  determining  this  fhall,  or  fhall  not,  be  a  Law 
unto  rational  Creatures  ;  becaufe  this  would  be  to 
fuppofe  fomething  antecedent  to,  feparate  from, 
and  having  the  Supremacy  over,  the  Divine  Being. 
I  conceive,  rather,  that  moral  Good,  and  Evil,  are 
founded  in  the  Purity  of  divine  Nature,  and,  when 
confidered  in  the  Creature,  are  no  other  than  the  Pa- 
rity, or  Difpirity  of  the  Adions  of  rational  Agents, 
(fo  and  fo  related)  to  the  divine  Nature,  or  their  A- 
greement  or  Difagreement,  to  the  Holinefs  and  Pu- 
rity of  GOD  -,  which  Agreement  is  what  the  holy 
GOD  ever  willeth  concerning  them.  And  there- 
fore when  we  confider  moral  Good  and  Evil,  for  the 
Diredlion  of  our  A6lions,  that  we  may  fliun  the 
one,  and  choofe  the  other,  it  will  not  be  fo  proper 
for  us  to  fay,  that  This  is  morally  Good,  and  there- 
fore GOD  cannot  but  will  it,  as  that  GOD  hath 
"willed  This,  therefore  it  is  morally  Good  -,  becaufe 
it  is  much  eafier  for  us  to  look  into  the  plain  divine 
Commandment,  and  fee  what  agreeth  with  it,  than 
to  look  into  the  unfearchable  divine  Nature,  and 
compare  all  Things,  that  fall  under  cur  Co^ule- 
ration,  therewith,  and  fee  how  far  they  agree,  or 
difagree,  with  it :  fo  that,  to  us,  GOD's  wiliii^g: 
G  4  a' 


88    Tl^  Excellency  of  the    Serm.  IV. 

of  a  thing  rendereth  it  morally  Good,  and  His  pro- 
hibiting of  it,  morally  Evil.  The  intrinfick  moral 
Goodnefs,  or  Evil,  of  Anions,  is  from  the  eternal 
Law  of  Nature  -,  as  they  exprefs  it,  who  feem  to 
aim  at  fetting  up  fomething,  diflind  from  GOD 
Himfelf,  to  give  Law  to  the  Firft  Caufe.  But  I 
would  afk,  what  is  this  eternal  Law  of  Nature  ? 
What,  after  all  our  Search,  but  the  Will  of  GOD, 
refulting  from  His  Nature  ?  or,  the  Law  of  the 
GOD  of  Nature  ?  A  Law  flowing  directly,  and 
upon  Suppofition  of  moral  Agents,  neceffarily, 
from  the  Nature, .  and  Perfedions,  of  the 
Deity  i  and  therefore  is  the  faireft  Tranfcript,  the 
cleared:  Charadler,  and  brighteft  Manifeftation  of 
the  Divine  moral  Perfe<5lions. 

Thus  becaufe  the  Commandment  has  GOD  for 
it's  Author,  and  originates  from  Him,  in  another, 
and  more  excellent  Manner,  than  the  Creatures 
do,  neceffarily  flowing  from  the  Perfedions  of  the 
Divine  Nature,  and  not  purely  from  the  Will  of 
GOD,  therefore  it  partakes  of  His  glorious  Ex- 
cellencies ;  and  whilfl:  the  Perfection  of  the  Crea- 
ture is  limited  and  finite,  the  divine  Command- 
ment is  exceeding  broad. 

II.  The  Commandment  of  GOD  will  appear 
exceeding  broad,  and  very  excellent,  if  we  confi- 
der  the  Nature  of  it,  the  Subjedt- Matter  of  it,  or 
what  this  Commandment  is.'  And  there  are  fe- 
veral  Things,  refpediing  the  Nature,  and  Subjeft- 
Matter  of  the  divine  Commandment,  which  great- 
ly difcover  to  us  the  tranfcendent  Excellency  of 
it ;  as,  the  Afpeft  it  has  upon  the  Llonour  of  the 
Lawgiver,  and  the  Welfare  of  the  obedient  Sub- 
jcd,  the  Suitablenefs  of  it  to  the  Capacity  of  Man, 
and  its  comprehending  the  whole  of  our  Duty  in 
it.    ^ 

J.  It 


Serm.  IV.    Divine  Commandment,   89 

I.  It-  (hews  the  exceeding  Breadth  of  the  di- 
vine Commandment,  that  it  is  moft  perfeftly  ad- 
jufted  both  to  the  Lawgiver,  and  the  obedient 
Subject,  to  advance  the  Honour  of  the  One,  and 
promote  the  Welfare  of  the  other.  Thus  it  is 
moft  perfeftly  calculated  to  advance  the  Honour 
of  GOD,  the  fupream  Lawgiver,  to  raife  in  our 
Minds  the  moft  auguft  and  honourable  Thoughts 
of  Him,  and  lead  us  to  the  moft  reverend,  and 
profound  SubmifTion,  and  Obedience,  to  Him  ; 
that  GOD,  in  all  Things,  may  be  glorified  by  us. 
In  what  fublime  Majefty  does  He  appear,  when 
GOD  faid.  Let  there  be  Light  ;■  and  there  was 
Light  ?  (h)  With  what  Awe  and  Reverence  does 
it  ftrike  us,  when  He  prefaces  His  Law,  faying, 
(/■)  /  am  the  LORD  thy  GOD  ?  Can  we  hear 
Him  faying,  (k)  Thus  faith  the  LORD  that  cre- 
ated the   Heavens^  GOD  Himfelf  that  formed  the 

Earthy  and  made  it, /  am   the  LORD,   and 

there  is  none  elfe  ?  or  read  His  Name,  The  great, 
the  mighty,  and  the  terrible  GOD  (/;,  and  not  be 
filled  with  admiring,  and  adoring  Thoughts  of 
Him  ?  This  indeed  is  the  great  and  ultimate 
End  of  all  the  divine  Revelations  to  us,  to  im- 
prefs  our  Minds  with  the  Awe  of  GOD,  and  ex- 
cite us  to  praife  and  honour,  to  obey  and  ferve 
Him  :  And,  fubordinate  hereunto,  it  confults  the 
true  Intereft  of  the  humane  Nature,  and  aims  at 
our  Welfare,  confidered  in  publick  Societies,  and 
in  our  private  Capacity,  both  in  this  World, 
and  for  ever  in  the  next  ;  As  we  fhall  fee 
afterward  more  fully  under  fome  of  the  following 
Heads. 

Here  humane  Laws  often  fail,  and  a  Licurgus^ 
or  a  Solon,  have  not  been  able  to  give  fucha  well 

(k)    Gen.    i.    3.      (ij    Exod.    XX.   2.      (i)   Ifa.  xly.    iS. 
(I)  Neh.  IX.   32. 

digefted 


90     The  Excellency  of  the   Serm.  IV. 

digefted  Body  of  Laws,  as  fully  to  anfwer  all  the 
Ends  of  Government  •,  but,  after  all  their  Care, 
there  has  been  left  feme  wide  Chafms,  through 
which,  the  Sovereign's  Honour,  on  the  one  Hand, 
or  the  Subjedls  Good,  on  the  other,  have  been 
ftruck  at,  and  deeply  wounded.  Whereas  the 
Commandment,  confidered  as  the  Law  of  GOD, 
is  every  Way  perfeft  and  compleat,  fo  that  it  wants 
not  the  leaft  Iota  to  render  it  an  abfolutely  perfedl 
Body  of  Laws,  moil  wifely  adjufted  to  thofe  great 
Ends  of  Government  I  have  named,  and  the  leaft 
Derivanon  from  it,  or  Addition  to  ir,  would  marr 
the  Perfection  of  the  whole.  Hence  'tis,  that,  in 
the  Conclufion  of  the  facred  Volumn,  we  arc  told, 
{m)  If  any  Man  jhall  add  unto  thefe  things,  GOD 
Jloall  add  unto  him  the  Plagues  that  are  '•jvritten  in 
ibis  Book  ',  and  if  any  Man  fhall  take  away  from  the 
Words  of  the  Book  of  this  Prophecy,  ( which  may 
well  be  underftood  of  the  whole  facred  Revelation, 
as  truly  as  of  that  by  John,)  GOD  fhall  take  away 
bis  Part  out  of  the  Book  of  Life.  Becaufe  this 
Svould  be  a  Man's  prefumptuous  calling  in  Queftion 
the  Perfedions  of  GOD,  and  an  arrogating  unto 
himfelf  the  Honour  of  being  able  to  give  a  more 
perfed  Body  of  Laws. 

2.  The  Excellency  of  the  divine  Commandment 
appears,  in  it's  being  exaftly  fuited  to  the  Nature, 
and  Capacity,  of  thofe  who  owe  Obedience  to  it. 
Thus  it  treats  the  intelligent  Creature  in  a  Way 
fuitable  to  his  rational  Nature,  and  requires  nothing 
of  him  but  what  his  own  Realbn  and  Underftand- 
ing,  ynder  a  due  Improvement,  readily  confents 
to,  and  approves  of,  as  juft,  and  equitable  •,  and 
>vhat  the  Relation,  which,  as  fuch  a  Creature,  he 
ftands  in  unto,  and  the  Dependance  he  has  upon, 
GOD,  the  great  Creator,  necellarily  demands  of 

[m)  Rev.  .\xii.  i8,  I9. 

.  him. 


Serin.  Y^  .Divine  Com7na72dment.  91 

him.  Hence  we  find  the  Almighty  making  His 
Appeal  to  the  Reafon  of  Mankind,  in  all  that 
He  requires  of  them,  («)  Come  now^  and  let  us 
reafon  together^  faith  the  Lord  •,  ceafe  to  do  Evil^  and 
learn  to  do  well.  And  what  can  be  more  rational 
than  that  we  fhould  do  no  Evil,  but  learn  to  do 
well  ?  And  this  is  the  Sum  of  what  all  the  divine 
Commandment  requireth  of  us.  Thus  alfo  GOD 
addreffed  His  People  of  old,  to  call  them  off  from 
the  Service  of  Idols,  that  they  might  cleave  to 
Him  alone,  (0)  Remember  this,  and  Jhew  your 
felves  Men :  as  if  He  had  faid,  do  but  a6t  the  Part 
which  becomes  you,  as  rational  Agents  ;  I  require 
no  more  of  you  -,  bring  it  again  to  Mind,  think 
clofely,  0  ye  Tranfgrejfors  :  Is  it  reafonable  you 
fliould  rebel  againft  your  Maker,  and  your  Sove- 
reign ?  And  fo  you  find  the  Apoflle,  Paul,  ftiles 
the  whole  of  our  Duty  to  GOD  but  a  reafonable 
Service,  (p)  I  befeech  you.  Brethren,  by  the  Mer- 
cies of  GOD,  that  ye  prefent  your  Bodies,  a  living 
Sacrifice,  holy,  and  acceptable,  which  is  your  reafon- 
able Service.  That  is,  a  Service  fitting  and  be- 
coming you  as  reafonable  Creatures,  and  what,  in 
the  Exercife  of  your  Reafon,  you  cannot  refufe  ; 
you  muft  aft  contrary  unto  your  very  Nature,  as 
rational  Beings,  to  deny  unto  GOD  that  which  is 
His  Due  :  So  admirably  is  His  Commandment 
adjufted  to  your  very  Nature.  So  excellent  is  the 
divine  Commandment,  in  this  Regard,  that  if  the 
whole  Body  of  intelligent  Creatures  were  to  fit  in 
Council,  upon  the  framing  fuch  Laws  as  fhould 
be  beft  adapted  to  their  Nature  and  Capacity, 
they  would  be  able,  under  the  utmoft  Improve- 
ment of  the  mod  redlified  Underftanding,  to  give 
us  but  fome  faint  Sketches,  (for  it  would  be  no 
more)  of  this  well  contrived,  and  thorowly  di- 

(n)  Ifa.  i.  18.     (0)  Ifa.  xlvi.  S.     (p)  Rom.  xii.  i. 

gefted 


92     The  "Excellency  of  the    Serm.  IV. 

gefted  Commandment,  which  GOD  has  given  ua 
in  its  Perfeflion. 

Befides,  the  divine  Commandment  requires  no 
more  than  what  the  reafonable  Creature  has  a  Suffi- 
ciency of  Power  to  perform.  While  Man  was  in 
his  State  of  Innocency,  his  Powers  were  every  Way 
adequate  and  proportionable  to  the  Service  required 
of  him,  nor  did  his  fovereign  Lord  expecl  more 
from  him  than  he  was  able  to  do  -,  and  he  might 
have  maintained  his  Integrity,  under  all  the  Al- 
lurements of  Senfe,  and  Suggeftions  of  the  Devil, 
if  he  had  not  chofen  rather  to  hearken  to,  and 
comply  with,  the  Voice  of  the  Tempter.  And 
though  it  be  granted.  That,  fince  the  original 
Apoftacy,  and  Lapfe  of  the  humane  Nature,  there 
is  no  Man  but  what  has  his  Powers  fo  very  much 
weakened,  as  that,  of  himfelf,  he  is  not  able  to 
perform  his  Duty  to  GOD  ;  (though  his  reafon- 
able Mind  may  ftill,  in  fome  Meafurc,  confent  to 
the  Law  of  GOD,  that  it  is  good,  yet  he  finds 
not  in  the  Might  of  his  Hands  to  perform  that 
which  is  good  •,)  and  there  is  no  Reafon  that  the 
Law  fliould  be  changed,  in  Compliance  with  the 
Weaknefs  of  a  Creature,  who,  by  his  own  Default, 
has  brought  upon  himfelf  an  Incapacity  to  keep  it, 
in  its  prefent  Form  -,  neverthelefs,  the  Grace  of 
GOD,  according  to  the  grand  Intention  of  refcu- 
ing  the  Creature  from  his  Sin,  and  Mifery,  by  a 
glorious  Mediator,  has  provided  fufficient  Strength 
for  him,  to  enable  him,  in  fome  Meafure,  to  will, 
and  to  do,  the  Things  that  are  holy,  jull,  and 
good.  Therefore  we  are  told,  {q)  It  is  GOD 
which  worketh  in  you^  both  to  -will,  and  to  do. 
And  fince  there  is  Provifion  of  fupernatural 
Strength  for  him,  that,  by  the  Grace  of  GOD, 
he  may  be  enabled  to  keep  the  divine  Comraand- 

mentj 


Serm.  IV.  Divine  Cotmnand^neitt,   93 

ment,  and  walk  in  the  Path  of  Life,  if,  after  all, 
he  will  not  improve  the  Advantage  he  has,  it  will 
be  intirely  his  own  Fault  -,  and  he  can  have  no 
juft  Caufe  to  complain,  that  there  is  any  Iniquity 
in  GOD,  that  his  Ways  are  not  equal,  or  that 
He  is  an  hard  Matter,  who  gathers  where  he  has 
not  ftrawed,  and  reaps  where  He  has  not  fowed  ; 
nor  will  he  have  Room  to  mutter,  that  he  would 
have  done  his  Duty,  but  was  not  able  ;  when 
GOD  Himfelf  ofFers  to  affift  him  by  His  Holy 
Spirit.  So  that  ftill  the  divine  Commandment  is 
adapted  to  the  Capacity  of  the  obedient  Subjedl, 
whether  that  Capacity  be  natural,  or  adventitious 
to  him  ;  whether  what  GOD  furnifhed  him  with  at 
his  firft  Make,  or  what  He  offers  to  beftow  upon 
him  afterwards.  And  this  is  a  neceffary  Part  of 
the  Excellency  of  the  divine  Commandment,  to 
be  thus  fuited  to  the  Nature,  and  Capacity,  of  the 
Subjed:,  fo  as  to  be  but  a  reafonable  Service,  and 
what  he  is  fome  Way  or  other  able  to  perforin. 
But  then, 

3.  Here  lies  very  much  of  the  exceeding  Breadth 
of  the  divine  Commandment,  that  it  requires  the 
whole  of  our  Duty,  and  that  both  to  GOD  and 
Man,  Were  it  defective  in  any  Part  of  our 
Duty,  either  to  our  Creator,  or  our  Fellow-Crea- 
tures, as  all  humane  Laws  are,  in  many  Inftances, 
it  would  not  be  exceeding  broad  ;  but  fince  He 
hath  Jhewed  thee,  0  Man,  what  doth  the  Lord  thy 
GOD  require  of  thee,  and  there  is  no  Part  of  thy 
Duty,  but  what  is  fully  contained  in  the  Com- 
mandment, therefore  it  is  a  moft  excellent,  and 
perfeft  Law.         Particularly, 

I.  What  can  be  more  excellent,  and  perfed, 
than  the  divine  Commandment  is,  as  it  includes 
the  whole  of  our  Duty  refpeding  GOD  Himfelf  ? 
This  fhews  us  what  we  are  to  believe  concerning 

GOD, 


94     ?^^  Excellei2cy  of  the   Serm.  I\r. 

GOD,  what  is  the  Duty  we  owe  to  Him,  and  how 
this  Duty  is  to  be  performed  by  us. 

Firft  ;  This  fhew  us  what  we  are  to  believe 
concerning  GOD.  The  divine  Being  was  very 
much  hid -and  obfcured  from  the  natural  Reafon  of 
Mankind,  under  the  Power  of  the  Apoftacy  ;  and 
therefore  the  Heathen  World,  what  ever  were 
their  Sentiments  of  the  Exiftence  of  a  GOD,  had 
little  or  no  Knowledge  of  the  One,  True,  fupream 
Deity  \  their  Ignorance  of  whom  laid  the  Foun- 
dations of  that  Difpofition,  which  we  ever  find  in 
them,  to  Idolatry  ;  and  yet  much  lefs  Acquaintance 
had  they  with  the  Nature,  and  Perfedions,  of  the 
true  and  living  GOD.  But  the  divine  Command- 
ment hath  revealed  to  the  World,  to  the  JeiJo[fb 
Nation  firft,  and  then  unto  the  Gentiles^  fo  much  of 
the  Nature  and  Perfections  of  the  One-True-GOD 
as  was  neceffary  for  them  to  know.  Not  that  this 
Revelation  hath  made  fuch  full  Difcoveries  of  the 
divine  Nature  to  us,  as  are  commenfurate  to  what 
GOD  is  in  Himfelf,  this  Knowledge  is  too  high 
and  wonderful  for  us,  neither  have  we  any  Pow- 
ers capable  of  receiving  it  ;  for  thus  GOD 
dwelleth  in  Light  which  7io  Man  can  approach: 
unto,  whom  no  Man  hath  feen^  or  can  fee  ( r ), 
They  are  only  the  Back  Parts  of  Himfelf,  which 
GOD  hath  manifefted  to  us,  which  yet  afford  us 
fuch  a  true  Reprefentation,  and  Refemblance,  of 
his  Nature  and  Glory,  as  is  more  equal  to  our 
Capacity,  and  fufficient  to  influence  us  to  pay  our 
Homage  and  Adoration  to  Him.  And  thus,  by 
this  moft  excellent  Commandment,  GOD  hath 
fhewed  us  fomething  of  the  Glories,  and  the 
Wonders,  of  His  Nature,  the  Perfections  He  is 
everlaftingly  poffefTed  of,  and  the  myfterious  Sub- 
fiftence  of  the  Godhead  in  Three  Divine  Perfons, 

(r)   I  Tim.  vi.   1 6. 

cr 


Serm.  IV.  Dhinc  Co7mna72dme?tt,    95 

or  that  this  One  GOD  is,  FATHER,  SON, 
and  HOLT  GHOST  -,  the  Second  of  which  is 
GOD  manifejl  in  FLESH,  having  affumed 
the  Nature  of  Man  into  a  perfonal  Union  with 
Himfelf.  Hence  it  is  that  we  are  told,  (j)  There 
are  T^hree  that  hear  Record  in  Heaven,  the  Father^ 
and  the  Son,  and  the  Holy   Ghofi. 

Some  tell  us,  that  this  Verfe  is  not  to  be  found 
in  a  very  ancient  Copy.  Be  it  fo.  Certainly  it 
is  more  reafonable  to  fuppofe  that  it  was  an  Omif- 
fion  in  the  Tranfcriber,  than  to  imagine  that  it 
was  interpolated  by  Tranfcribcrs  in  all  other  Co- 
pies •,  as  it  is  more  reafonable  to  correft  a  fmgle 
Copy  or  two,  by  the  general  Run  of  Copies,  than 
to  correft  all  the  Reft  by  a  fingle  One  ;  efpecial- 
]y  in  an  Inftance  where  the  Generality  of  Copies 
agree  in  the  fame  Sentiments,  fully  exprefled  in  other 
Parts  of  the  Writings  ;  which  is  the  Cafe  here. 
For  if  this  Text  were  not  to  be  found  in  any  of 
our  Bibles,  yet  there  are  fo  many  others  that  afferr, 
that  there  is  but  One  GOD,  and  that  this  GOD 
is,  FATHER,  SON,  and  HOLY  GHOST, 
equally  the  Objeft  of  our  religious  Worfhip, 
equally  poflefled  of  the  divine  incommunicable 
Perfections,  and  yet  diftin6t  in  their  Operations, 
that  we  may  with  a  very  good  Warrant  aflert 
a  TRINITY  in  UNITY  :  nor  know  I  of  any 
Difadvantage,  that  can  juftly  be  fuppofed  to  arife, 
from  our  calling  the  Father,  the  Son,  and  the 
Holy  Ghoff,  three  diftind:  Perfons,  when,  at  the 
fame  Time,  we  fo  plainly  declare  againft  a  Plu- 
rality of  EiTences,  and  affert  the  Unity  of  the 
Godhead  :  efpecially  feeing  we  have  no  Word 
in  our  Language  that  will  convey  to  our  Minds 
the  Diftindlion,  that  the  facred  Scriptures  give 
us,  between  the  Father,  Son,  and  Holy  Ghoff,  fo 

(/]    I    Job.  V.  7. 

well 


96  7^^  Excellency  of  the     Serrn.  IV. 

well  as  the  Word  Perfon  does  •,  though  yet  we 
do  not  conceive  of  it,  when  applied  to  a  divine 
Perfon,  in  that  Latitude  in  which  we  underftand 
it   when  it   is  ufed  about  an  humane  Perfon. 

But  to  go  on  i  as  the  Word  of  GOD  fets 
before  us  the  one  GOD,  as  Father,  Son,  and 
Holy  Ghojl,  fo  it  acquaints  us  with  GOD  the 
SON  His  condefcending  to  take  upon  Him  our 
Nature,  that  He  might  accomplifli  the  great 
Work  of  a  Mediator,  which  He  had  undertaken 
for  us.  Therefore  we  read,  (t)  The  IVord  was 
made  Flejh,  and  dwelt  among  us,  and  we  beheld  his 
Glory,  the  Glory  as  of  the  only  begotten  of  the  Father. 
Both  the  Excellencies  of  the  divine  Nature,  and 
the  Myfteries  relating  thereto,  had  forever  lain 
beyond  our  View,  if  divine  Revelation  had  not 
made  them  known  unto  us  :  fo  that  we  may  fay 
of  them,  (as  CHRIST  faid  to  Peter,  when  he 
made  that  glorious  ConfefTion  of  him,  ^hou  art 
CHRIST,  the  SON  of  the  living  GOD,)  («)  FlefJo 
and  Blood  hath  not  revealed  it  unto  thee,  but  my 
Father  which  is  in  Heaven.  Thus  by  the  divine 
Commandment,  or  Word,  we  are  taught,  that 
GOD  is,  and  that  He  is  a  Rewarder  of  them  that 
diligently  feek  Him,  that  He  is  Father,  Son,  and 
Holy  Gho§f,  infinite,  eternal,  unchangeable,  in  His 
Being,  Wifdom,  Power,  Holinefs,  Juftice,  Good- 
nefs,  and  Truth.  With  Refpedt  hereto  GOD 
faid  to  His  People  of  old,  {w)  Te  are  my  Wit- 

neffes,  faith  the  Lord, that  ye  may  know,  and 

helieve  me,  and  underfland  that  1  am  He  :  Before  me 
there  was  no  GOD  formed,  neither  fhall  there  be 
after  me ;  I,  even  I  am  the  Lord,  and  beftde  me 
there  is  no  Saviour  ;  /  have  declared,  -^andhave 

(t)  Joh.  i.  14.  (a)  Matth.  xvi.  1 7.  (vj)  Ij'a.  xliii. 
10,  II,   12. 

fhewedy 


Serm.  IV.  Divme  Commandme?zt,    97 

fhewed^ — therefore  ye  are  my  IVitneffes^  faith  the 
Lordy  that  I  am  GOD.  And  thus  lliid  John  the 
Divine,  (x)  Thefe  Things  are  written  that  ye  might 
believe  that  JESUS  is  the  CHRlST,  the  SON  of 
GOD.  And  1  may  add,  that  This  leads  us  into 
the  Faith,  that  GOD  framed  the  PFortds  by  His 
tVord.,  fo  that  Things  which  are  feen  were  not  made 
of  Things  which  do  appear  j  and  that  this  GOD 
upholds,  and  governs,  the  World  of  Creatures, 
which  He  has  made,  and  direds,  and  influenced 
them,  in  all  their  Adlions  •,  and  that,  to  Hirrii 
we,  and  all  rational  Creatures,  mull  be  ac- 
countable, as  to  our  Judge,  and  receive  our  final 
Rewards   from  Him. 

Secondly  ;  This  fliews  us  what  is  the  Duty  we  owfi 
to  this  GOD.  The  Commandrnent  not  only  fhews 
us  what  ought  to  be  our  Conceptions  of  the  diving 
Majefty,  but  what  is  the  Homage,  Service,  and  Al- 
legiance, which  naturally  refulcs  from  the  Perfec- 
tions of  the  Deity,  and  His  Threefold  RelatidnSg 
as  well  as  from  the  divine  Will.  I  fay  Rela- 
tions, not  as  refpe6ting  us  only,  but  as  they  are 
founded  in  the  divine  Nature,  as  the  Fatheit 
relates  to  the  Son^  and  the  Son  unto  the  Fa- 
ther., &c.  which  neceffarily  implies  a  Diftintfliori 
in  thofe  that  ftand  fo  related,  fo  that  the  one  is 
not  the  other,  in  the  Senfe  in  the  which  they 
are  related,  and  yet  the  Relation  hinders  not  the 
Unity  of  the  divine  Eflfence.  Here  we  learn 
that  this  GOD  is  to  be  loved  by  us  fupreamly, 
and  to  be  feared  before  all  that  are  called  Gods  ; 
that  He  is  to  be  acknowledged  by  us,  as  our  GOD, 
by  our  daily  fervent  Supplications,  and  our  hearty 
and  thankful  Praifes  ;  that  His  Law  is  to  be  ob- 
ferved  by  us  as  the  Rule  of  our  Life,  and  His 
governing  Providence  to  be  entirely  and  humbly 

{.v^   John  XX.    31. 

H  Hjbnnittrd 


98    "The  Excellency  of  the    Serm.  IV. 

fubmitted  unto  ;  that  we  are  to  reverence  His 
Name,  and  Word,  and  Ordinances,  fandify  His 
Day,  and  obferve  His  Inftitunons  ;  and  that  He, 
and  He  only,  is  to  be  religioufly  worfhiped  and 
acicfred  by  us. 

This  teaches  u?,  that  the  Firft  Perfon  in  the 
adorable  Trinity,  is  to  be  acknowledged  by  us  as 
the  Father  of  all  Things,  the  Author  and  Con- 
triver of  the  whole  Method  of  our  Salvation  ;  and 
as  fuch  our  Offerings  are  to  be  brought  unto  His 
Altar,  our  Bodies  and  our  Spirits  are  to  be  devoted 
to  His  Service,  and  His  holy  Name  is  forever  to 
be  praifed  by  us  :  that  the  Second  glorious  Sub- 
fiftence  in  the  Deity,  united  to  our  Nature,  and, 
in  it,  working  out  everlafting  Righteoufnefs  for 
us,  is  firmly  to  be  believed  in,  as  the  promifed 
Mejfiah,  the  Son  of  GOD^  fincerely  chofen  by  us 
as  our  Surety,  and  Days-Man, unfeignedly  accepted 
of  as  our  Saviour,  heardly  beloved  by  us  as  our  great 
Reconciler,  and  humbly  adored  as  the  Purchafer 
of  all  our  Happinefs  :  that  the  Tbird  Perfon  in 
GOD,  even  the  Holy  Gbq/i,  is  to  be  glorified  by 
us,  by  our  earnefb  feeking  to  Him  for  His  Gifts, 
and  Graces,  His  Comforts  and  Joys,  by  fubmitting 
to  His  Teaching,  and  ConducV,  and  by  our 
eherifliing  all  His  holy  Motions  in  our  Souls,  and 
to  be  worHiiped  as  making  Application  of  eternal 
Redemption,  and  all  the  bleffed  Benefits  thereof, 
unto  us. 

Thirdly  ;  The  exceeding  Breadth  of  the  divine 
Commandment  is  feen,  in  the  Manner  of  our  Per- 
formance of  our  Duty  and  Homage  unto  GOD  j 
in  that  it  requires,  that  all  our  Worfhip,  and  Obe- 
dience, be  performed  in  the  higheft,  fublimeft,  and 
mofl:  fpiritual  Manner,  that  poffibly  can  be  :  that 
we  not  only  offer  unto  GOD  the  Calves  of  our 
Lips,  and  ferve  him   with  i^odi'y  Esercife,  which 

alone 


Serm.  iV.  Divine  Commandment,  99 

alone  profiteth  but  little^  but  that  we  offer  to  him 
our  very  Hearts,  and  Souls,  which  mud  be  ferioufly 
engaged  in  every  religious  Duty  we  attend  upon. 
For  CHRIST  himfelf  hath  told  us,  {y)  The 
true  Worjhiprs  jhall  worjhip  the  Father,  in 
Spirit,  and  in  Truth  ;  for  the  Father  feeketh  fucb 
to  worjhip  Him  :  GOD  is  a  Spirit,  and  they  that 
worjhip  Him  muji  worjhip  Him  in  Spirit,  and  in 
Truth. 

Befides  ;  the  Duty  required  of  us  forever  ex- 
ceeds the  utmoft  Exidlnefs  of  our  Performance. 
Though,  through  the  perfedl  Obedience  of  One 
Man  many  are  made  righteous^  and  our  fincere, 
but  imperfecl,  Service?,  are  acceptable  unto  GOD^ 
through  JESUS  CHRIST,  yet  we  are  not  able 
to  fee  to  the  whole  of  our  Duty,  much  lefs 
to  perform  it  ;  for  we  know  but  in  Part,  and 
therefore  can  do  but  in  Part.  We  may,  in  Partj 
know  what  is  our  prefent  Duty,  but  the  more 
exa6t  we  are  in  our  Obedience  to  the  divine  Com- 
mandment, we  fhall  but  the  more  plainly  fee,  that 
there  is  ftill  wanting  a  more  perfeft  Conformity 
to  it,  e'er  we  can  fully  anfwer  it  :  So  that  it  is  ever 
an  Heighth,  which,  when  we  have  gradually  af- 
cended  as  high  as  we  can  reach,  in  our  prefent 
State  of  Imperfeftion,  we  fiiall  ftill  be  vaftly  below 
the  Top  of.  Hence  it  is,  that  Chriftians  are  com- 
manded to  grow  in  Grace  [Z)  for  there  is  perpetually 
Room,  and  Occafion,  for  their  Growth  •,  and  no 
Man  is  fo  Good,  but  he  may,  and  ought  to  be 
Better.  Thus  after  our  greateft  Progrefs  towards 
Perfeftion,  in  the  Duties  of  the  Chriftian  Life, 
we  muft  never  come  to  a  Stand,  and  think  that 
we  have  already  attained  all  that  is  required  of  us, 
but  forgetting  thofe  things  which  are  behind,  we  mu/t 
fiill  reach  forward,  unto  thofe  things  which  are  be- 

(>•)  Jch,  iv.  23,  24.      {z.)  z   Pit,  iii.  !§. 

H  a  Jon 


J  00    The  Excellency  of  the  Serm.  IV. 

fore^  prejfing  toivards  the  Mark,  for  the  Prize  cf  the 
high  Callings  which  is  of  GOD,  in  Jefus  Chrift^ 
eur  Lord  [a). 

2.  How  exceeding  bread  is  the  divine  Com- 
fnandment,  as  it  includes  the  whole  of  our  Duty 
refpecling  Man  ?  For  it  requires  all  pofTible  Duty 
from  us,  both  refpedling  ourlelves,  and  our  Pillow- 
Creatures,  in  the  private,  and  focial  Life  ;  without 
omitting  the  leaft  Inftance,  wherein  we  could  con- 
du6t  ourfelves  with  greater  Prudence^  and  Advan- 
tage to  our  own  Comfort,  or  with  greater  Decency, 
and  Ufefulnefs,  unto  humane  Society.  The  facred 
Volume  is  full  of  Rules,  Laws,  and  Orders,  for 
the  Regimen  and  Government  of  ourfelves,  our 
Appetites,  and  PafTions,  and  for  our  regular  Be- 
haviour towards  one  another  ;  and  requires  of 
us,  that  we  deny  Ungodlinefs  and  worldly  Lttjls,  and 
live  foberly,  and  righteoujly,  as  well  as  godly,  in  this 
prefent  World  (b) :  that  we  mortify  our  Members 
which  are  upon  the  Earth,  Fornication,  Uncleamiefs^ 
inordinate  Affe^ion,  evil  Concupifcence,  and  Covetouf- 
fiefs  (c)  :  that  no  Man  go  beyond  and  defraud  his 
Brother,  in  any  Matter  (d) :  that  we  put  away 
Lying,  and  fpeak  the  Truth  every  Man  with  his 
Neighbour  ;  that  -k;;?  be  angry  and  fin  not,  nor  let 
the  Sun  go  down  upon  our  Wrath  •,  that  he  that  flole 
fieal  no  more  \  that  no  corrupt  Communication  proceed 
out  of  our  Mouth  ;  that  all  Bitternefs,  and  Wrath, 
and  Ar.ger^  and  Clamour,  and  Evil  Speaking,  be  put 
away  from  us,  with  all  Malice  (e) :  that  we  put  on, 
as  the  E'eJl  of  GOD,  Bozvels  of  Mercies,  Kindnefs, 
Humblenefs  of  Mind,  Meeknefs,  Longfuffering  •,  for- 
bearing one  another,  and  forgiving  one  another  ;  — 
that  above  all,  we  put  on  Charity,  which  is  the  Bond 
cf  PerfeSlnefs  (/)  :     that  we  recompenfe  no  Man 

ia)  Phil.  iii.  13,  14.       [h)  Tit.  ii.  12.       {c]   Col.  iii.  5.      (</)  » 
'fhrT.  ii'.  6-,  f( '  F/Z'.iv.  25 — 31.  (/}  Col.nx.  12,  i;.i4- 

Evil 


Serm.  IV.  Divine  Commandment,  lor 

Evil  for  Evil ;  but,  if  it  he  pojfible,  as  much  as  in- 
us  lieth,  to  live  peaceably  "joith  all  Men  (g). 

But  it  would  be  to  tranfcribe  a  very  great  Part 
of  our  Bible  to  enumerate  all  the  Rules  of  Sobriety, 
and  Meeknefs,  of  Juftice,  and  Temperance,  Bene- 
volence and  Charity,  and  the  Duties  of  our  feveral 
Relations,  in  the  Church,  in  the  State,  and  in  the 
Family,  which  the  divine  Commandment  lays  bev 
fore  us  -,  I  fhall  therefore  omit  any  further  men-- 
tioning  of  them  -,    and  only    obferve,  that. 

The  Commandment  of  GOD  challenges  the- 
Superiority,  and  Precedence  to  all  other  Laws, 
upon  this  Account,  in  that  it  requires  all  that  is 
necefiary  to  our  own  perfonal  Benefit,  and  the 
Welfare  of  the  Community.  Hence  it  is  ftiled 
good  andperfeci  (b).  The  Laws  of  Men  have  no 
Tendency  to  this  End,  any  further  than  they  are 
founded  upon  the  divine  Law  :  And  all  the  Laws 
which  the  ableft  Politicians  have  enafted,  can't  an- 
fwer  this  End  a  Thoufandth  Part  fo  v^ell  as  the 
Laws  of  GOD  •,  as  is  plainly  feen,  in  that  the 
better  Chriftian  any  Man  is,  [ceteris  paribus)  the 
more  worthy  Member  is  he  of  the  Common- 
wealth. 

Thus  the  Commandment,  which  fhews  us  the 
whole  of  our  Duty,  that  we  do  jujlly,  love  Mercy^ 
and  walk  humbly  with  our  .  GOD,  appears,  in  its 
Nature,  and  Subjeft-Matter  of  it,  to  be  exceeding 
broad. 

III.  The  Commandment  of  GOD  will  appear 
to  be  exceeding  broad,  if  we  confider  the  Extent 
of  its  Objedl.  We  fee  that  it  Is  a  moft  excellent 
Law  fubjeiftively  confidered,  or  what  is  the  Sub- 
je6t-Matter  of  it,  namely,  the  whole  of  our  Duty, 
both  to   GOD,  and  Man,  and  no   lefs   excellenj: 

(g)   Rem.  xii.  17,  18.     (/.')  Rim.xii.  2. 

H  7  will- 


I02    T'he  Excellency  of  the  Serm.  IV. 

will  it  appear  if  we  view  it  objedlively,  as  it 
reaches  to  every  Individual  among  the  Children  of 
Men,  and  to  all  of  Man.  There  is  no  Man  but 
what  owes  Obedience  to  ir,  and  no  Part  of  Map- 
but  what  is  under  the  Obligation  thereof. 

I.  The  divine  Commandment  extends  to  every 
individual  Perfon,  among  the  Children  of  Men. 
However  humane  Laws  may  make  a  Difference 
between  Man  and  Man,  and  be  too  much  like 
the  Spider's  Web,  which  catches  the  lelTer  Flies, 
while  the  greater  eafily  break  through,  it  is  certain 
the  divine  Commandment  has  no  Refpecft  unto 
Perfons,  but  is  equally  calculated  for,  and  enjoined 
upon,  all  Mankind,  under  like  Circumftances,  and 
includes  every  individual  Perfon  under  the  Bonds 
of  it.  Hear  the  Condufion  of  the  whole  Matter^ 
the  Sum  of  all  that  hath  been  heard  from  the  fa- 
cred  Code,  Fear  GOD^  and  keep  His  Command- 
tnents  ;  for  this  is  the  whole  of  Man  (/').  'Tis 
the  whole  of  every  Man,  or  what  every  Man, 
even  the  whole  Race,  or  Body  of  Mankind,  (land 
bound  unto  ;  the  whole  of  their  Duty,  and  their 
whole  Happinefs,  is  laid  up  in  it.  The  Mon- 
arch, who  fits  upon  his  Throne,  fwaying  his 
Sceptre,  and  gives  forth  his  Orders,  and  governs 
his  Subjefls  by  his  Nod,  is  equally  obliged  to 
bow  down  his  Head,  and  fubmit  himfelf  to  the 
Authority  of  the  great  GOD,  the  fupream  Ruler 
of  the  Univerfe,  as  the  meaneft  VafTal  that  attends 
his  Footflool.  Be  wife  now  therefore^  O  ye  Kings, 
be  injlru5fed^  ye  Judges  of  the  Earth  ;  ferve  ye  the 
LORD  with  Fear,  rejoice  with  Trembling  [k). 
There  is  no  Man  lo  great,  but  GOD  is  infinitely 
greater  -,  and  He  that  is  higher  than  the  higheft 
demands  Obedience  from  them,  and  will  call  them 
(i)  Eccl.  xii.  13.     (k)  Pf.  ii,  10,  n. 

to 


Serni.  IV.  Divine  Com7nand7?2ent,  103 

to  an  Account.  Men  of  the  politeft  Learning, 
and  ftrongeft  Reafoning,  are  required,  to  give  this 
as  the  greateft  Proof  of  their  Wifdom  and  Know- 
ledge, to  reverence,  and  obey  their  Maker.  Nor 
are  the  Ignorant  and  Unlearned,  excufed  from 
their  Obedience  to  their  iiigh  Soverdgn  -,  for  even 
they  know  enough  of  the  divine  Commandment 
to  ftop  their  Mouth,  in  the  Day  of  Retribution, 
if  they  do  it  not.  Some,  indeed,  have  clearer, 
and  fuller,  Difcoveries  made  to  them,  of  the  di- 
vine Will  concerning  them,  than  others  ;  and 
whilfl:  fome  grope  in  the  dark,  feeling  out  their 
Way,  by  the  Ufe  of  their  natural  Powers,  others 
have  fuperadded  thereunto  the  Light  of  Revela- 
tion, which,  like  the  Sun  fhining  in  its  Strength, 
renders  it  clear  Day  with  them  ;  fo  that  thefe 
have  the  Advantage,  doubtlefs,  of  knowing  more 
of  the  divine  Will,  than  thofe  can  reach  unto  by 
the  highefl:  Improvement  of  their  natural  Reafon ; 
neverthelefs,  all  Men  are  alike  under  Obligations 
to  obey  the  Commandment  of  GOD,  fo  far  as  they 
know  it  to  be  his  Commandment  ;  nor  will  any 
Man  ever  be  faulted  for  not  yielding  Obedience  to  a 
Command  which  he  v/as  wholly,  and  unavoidably, 
ignorant  of  ;  becaufe  it  can  be  no  Law  to  him,  not, 
that  will  not,  but,  that  cannot,  know  it,  for  {k) 
where  there  is  no  Law  there  is  no  l!ranfgreJfion, 
Thofe,  that  have  only  their  natural  Reafon  to. 
dir^6l  them,  owe  Obedience  to  the  divine  Com- 
mandment, fo  far  as  they  are  able  to  find  out  what 
is  the  divine  Will  concerning  them  ;  and  thofe,^ 
that  enjoy  Revelation,  are  under  Obligations  to  a 
further  Obedience  to  all  that  That  Revelation  re- 
quires of  them.  Hence  it  is,  that  where  the  Re- 
velation of  the  divine  Mind  is  enjoyed,  GOT>  hath 
mw  commanded  all  Men  ev^ry  where  to  repent  (J)  : 

(k)  Rom.'w.  15.     (I)  Afl.  xvii.  30, 

H  4-  *^- 


104  ^^  Excellency  of  the  Serm.  IV. 

and  that  while  they  have  the  Lights  they  jhouU 
believe  in  the  Light  (m)  •,  and  that  all  Men  Jlootdd 
honour  the  Son  as  they  honour  the  Father  (n).  So 
that  this  is  the  Homage,  and  grateful  Sacrifice, 
which  Kings  of  the  Earth,  and  all  People,  Princes, 
and  all  Judges  of  the  Earth,  Toung  Men,  and 
Maidens,  Old  Men,  and  Children  (o),  owe  to  their 
great  Creator,  and  his  Law  alike  extends  to 
them  all. 

2.  The  divine  Commandment  extends  to  all  of 
Man,  to  our  whole  Nature,  and  to  all  our  Powers, 
^nd  Capacities.  It  reaches  the  Body»of  Man,  and 
aims  at  the  Government  of  every  Member,  and 
every  Power  belonging  to  it  •,  that  we  do  not  yield 
eur  Members  Inflruments  of  Unrighteoufnefs  unto  Sin, 
but  yield  ourfelves  unto  GOD,  and  our  Members  as 
Inflruments  of  Righteoufnefs  unto  GOD  (p).  It  ex- 
tends to  all  our  fecular  Interefts,  Poircflions,  Em- 
ployments, and  Recreations,  and  direds  us  in  our 
Purfuit,  Enjoyment,  and  Improvement,  of  them. 
And  it  reaches  to  the  very  Soul,  and  requires  the 
Obedience  of  the  inner  Man  of  the  Heart,  and 
means  to  direft,  and  influence,  us,  in  all  our  fpiritual, 
and  eternal  Interefts,  Thus  it  calls  upon  us,  (q) 
glorify  GOD,  in  your  Body,  and  in  your  Spirit,  which 
are  GOD's. 

And  here  lies  very  much  of  the  Excellency  of 
the  Commandment  of  GOD,  that  it  is  obligatory 
upon  the  Confcience,  which  no  humane  Laws  can 
be,  only  as  they  evidently  accord  with  the  divine  •,. 
and  then,  not  becaufe  they  are  eftablifhed  by  the 
Authority  of  Man,  but,  becaufe  they  derive 
their  Authority  from  the  fupream  Lord  of 
all.  So  that  whatever  Laws  may  be  enafled 
by  the  civil   Power,  which,  to  our    Reafon  and 

(tn)  Jcl.\  xil.  36.      (m)  Joh.  v.  23.      (0)  Pf.  cxlviii.  11,  12. 
(f)  Rom.Vi.  13.     [q)    i  Cor.  vi.  zc. 

Underftandinfr. 


Serm.  IV.  Divine  Commandment,  105 

Underflanding,  improved  and  regulated,  by  an 
humble,  modeft,  diligent  Search  into  the  Word 
of  GOD,  appear  to  have  fuch  a  Difagreement 
with  the  divine  Law,  as  renders  it  finful,  in  our 
Apprehenfion,  for  us  to  comply  with  them,  we 
may,  by  no  Means,  fo  yield  up  our  Confciences 
to  the  Wills  of  Men,  as  to  fubmit  our  felves  to 
them,  but  muft  chufe,  rather,  to  obey  GOD,  than 
Man,  let  the  Event  be  what  it  will.  Therefore 
when  the  holy  Jpojiles  were  enjoined,  by  humane 
Authority,  to  do  what  clafhed  with  the  divine 
Command,  they  boldly  make  a  Stand,  in  the  very 
Face  of  the  Civil,  as  well  as  Ecclefiaftical  Rulers, 
and  made  an  Appeal  to  their  own  Confciences  too, 
faying,  (r)  whether  it  be  right  in  the  Sight  of  GOD, 
to  hearken  unto  you^  more  than  unto  GOD,  J^dge 
ye.  And  one  would  think,  that  there  were  no 
great  Difficulty  in  determining,  whether  we  ought 
to  obey  GOD,  or  Man. 

And,  becaufe  all  acceptable  religious  Worfhip 
is  appointed  by  GOD  alone,  who  only  knows 
what  is  grateful  and  pleafing  to  himfelf,  therefore, 
any  Modes,  and  Forms,  of  Worfhip,  not  direftly 
appointed  by  him,  or  not  deducible,  by  plain  and 
natural  Confequence,  from  the  general  Rules  he 
has  prefcribed,  I  fay,  all  fuch  Rites,  and  Modes, 
not  founded  upon  the  divine  Commandment, 
ought  to  be  rejefted  by  us,  whatever  be  the  humane 
Authoiity  that  enjoyns  them,  or  the  Pretenfions 
to  Order,  and  Decency,  in  the  obferving  of  them. 
Hence  we  may  obferve,  that  the  infpired  JpoSik 
blames  the  Coloffians,  for  their  Fondnefs  for  either 
Jewijh,  or  Pagan  Traditions,  after  their  Converfion 
to  the  Chriftian  Faith  :  {s)  If  ye  be  dead  with 
CHRIST,  fays  he,— ^ijy  are  ye  fubje^  to  Ordi- 

(r)  Aa.\s.  19.     (i)  Col.  ii.  20,  22. 

nancess^ 


io6  The  Excellency  of  the  Serm.  IV^, 

nances^ —  after  the  Commandment,  and  Do^Irines 
ef  Men? 

For  Man  has  not,  nor  can  he  have,  any  Power 
over  the  Confciences,  what  ever  he  may  have  over 
the  Bodies,  of  Men  :  but  God*s  Commandments 
dire6t  and  govern  the  Confciences  of  all  his  rational 
Creatures.  And  though  from  the  Dulnefs  of  our 
Underftandings,  we  may  not  be  able,  always,  to 
fee  the  Reafon  of  what  is  commanded  us,  yet, 
it  is  fufficient  for  us,  that  we  know  it  to  be 
the  Will  of  GOD  concerning  us  •,  here  our 
Reafon  ought  to  be  faperceeded  by  our  Faith  ; 
and  the  Commandment,  from  a  Confcioufnefs 
of  the  divine  Supremacy,  ought  forever  to  be 
obeyed  by  us. 

I  might  add  -,  that  the  Command  of  GOD  ex- 
tends to  the  perfefted  Spirits  above,  and  the  glo- 
rious Angels  bow  down  before  it,  even  that  Part 
of  it  which  relates  to  us,  fo  far  as  it  is  fuited  to 
their  Nature  ;  they  are  his  Angels^  that  do  his 
Commandment,  hearkening  to  the  Voice  of  his 
Word  (/).  The  Excellency  of  the  Commandment 
fhines  forth  in  it's  Luflre  in  it's  being  fo  admirably 
adapted  to  the  Natures  of  Men,  and  Angels,  that 
while  a  poor  infirm  Worm  of  the  Duft  is  capable, 
in  fome  Meafure,  by  divine  AfTiftance,  of  yielding 
Obedience  unto  it,  yet,  it  is  fo  fublime,  and  lofty, 
as  to  exercife  the  Obedience  of  the  highell 
Angels  in  Heaven. 

(t)  PJ,  ciii.  20. 


SERMON 


Serm.V.  Divine  Commandment.   107 


SERMON     V. 


Psalm   CXIX.  96. 

I    have  feen    an   End  of  all  Per- 

feSlion    ;     but   thy    Commandment 
is  exceeding  broad, 

THERE  have  been  two  Doftrines  pro- 
pofed  CO  be  fpoken  to  from  thefe  Words, 
namely. 

Doc.  I.  The  Perfedlion  of  the  Creature  is 
limited,  and  finite. 

Doc,  II.  The  Commandment  of  GOD  is  ex- 
ceeding broad. 

The  laft  Opportunity  I  made  fome  Entrance 
upon  the  Second  of  thefe  Doftrines  ;  and  having 
obferved,  that,  by  the  Commandment,  I  under- 
ftand,  the  whole  revealed  Will  of  GOD,  I  pro- 
pofed  to  Ihcw  the  Excellency  thereof,  beyond  any 

Thing 


jo8     I'he  Excellency  of  the    Serm.V. 

Thing  that  is  to  be  found  upon  the  Creature,  by 
confidering, 

I.  The  Original    of    it. 

II.  The  Subjeft- Matter  of    it. 

III.  The  Extent   of  it  obje6tively. 
IV..  The  great  End  and   Defign  of  it. 

And 
V.  Its  Duration. 

Under  the  firft  of  thefe,  viz. 

I.  The  Original  of  the  Commandment,  I  have 
confidered  our  Bible,  as  containing  a  fure  Reve- 
lation of  the  4VIind  of  GOD  •,  and  this  Mind  of 
GOD,  fo  made  known  to  us,  does  not  refult, 
purely,  from  the  divine  Will  and  Pleafure,  as  the 
Exiftence  of  all  Creatures  does,  but  from  the  Per- 
feftions  of  the  divine  Nature,  and  therefore  in  this 
Regard,  partakes  of  thofe  divine  Excellencies  far 
above  what  is  to  be  found  upon  any  mere  Crea- 
ture.    Under  the  Second  Head,  viz. 

II.  The  Subjefl-Matter  of  the  Commandment  -, 
I  have  confidered  the  Excellency  of  it,  as  perfc6b- 
]y  adjufted  to  the  Divine  Lawgiver,  and  to  the 
obedient  Subjedl  ;  as  being  exaflly  fuited  to  the 
Nature  and  Capacity  of  thofe  that  owe  Obedience 
to  it  ;  and  as  it  requires  the  v/hole  of  our  Duty, 
both  to  GOD,  and  Man.     Under  the  Third, 

III.  The  Extent  of  the  Commandment  objec- 
tively, I  have  fliewed  its  Excellency  in  that  it 
reaches  to  every  individual  Perfon  without  Ex- 
ception, and  to  our  whole  Nature,  Body,  and 
Spirit.  And  I  proceed  'to  the  Ccnfideration  of 
tho  Fourth  Head  propofed,  viz. 

IV. 


Serm.  V.  Dhim  Com7nandmerit,    109 

IV.  The  Commandment  of  GOD  will  appear 
exceeding  broad,  if  we  confider  the  great  and  glo- 
rious End  and  Defign  of  it  •,  what  GOD  intends 
it  for,  and  what  it  is  improvable  unto.  The  great 
Excellency  and  Perfedion  of  all  Laws,  and  Com- 
mandments, are  to  be  feen,  chiefly,  in  the  End 
which  they  aim  at,  and  the  direct  Tendency,  In* 
fluence,  and  Power,  which  they  have  for  the  At* 
tainment  of  this  End.  Now,  the  divine  Com- 
mandment aims  at  the  highefl:,  and  noblefl:  End, 
that  pofllbly  can  be,  namely,  the  Glory  of 
GOD,  and  our  belt  Good,  both  in  this  World, 
and  in  that  which  is  to  come,  in  Time,  and 
throughout  Eternity  :  this  is  what  GOD  defigns 
it  for,  what  it  is  improvable  unto,  and  what  it 
has  a  direct  Tendency  to  promote. 

I  jQiall  not,  here,  enter  into  a  diflinfl  Confidera- 
tion  of  this  great  and  noble  End,  the  Glory  of 
GOD,  becaufe  I  have  already  fpoken  fomething 
to  it,  under  a  former  Head,  and  becaufe  this  is 
ever  anfwered,  in  the  Accomplifhment  of  the  great 
Defign  refpedling  Man  ;  the  Purity,  and  Happi- 
nefs  of  Mankind,  being  fo  clofely  connefled  to 
the  Glory  of  GOD,  that  in  what  Way  foever  the 
Firft  is  brought  about,  by  the  fame  Means,  and 
in  the  fame  Method,  the  divine  Glory  is  alfo  dif- 
played,  and  made  to  fliine  forth  in  it's  greateil 
Luftre.  I  Ihall  therefore  confine  myfelf  unto  fuch 
Thoughts,  as  fhew  us  the  original  Intention,  and 
peculiar  Adaptednefs,  of  the  divine  Commandment, 
to  perfefl  our  Nature,  and  render  us  compleatly 
happy  ;  wherein  it  infinitely  tranfcends  all  the 
Excellency  that  is  to  be  found  upon  the  Creatures, 
which  every  Way  fall  fhort  of  this  End  ;  as  I 
have  already  proved.  And  I  fhall  take  a  View 
of  the  excellent  Defign  of  the  diviae  Command- 
ment, under  thefe  Three  Heads, 

I,  To 


iio"^  T^he  Excellency  of  the  Serm.V. 

1.  To  make  us  truly  Wife. 

2.  To  make  us  really  Good. 

3.  To  make  us  compleatly  Happy. 

I.  One  great  End  and  Defign  of  the  dipi'ine 
Commandment  is,  to  make  us  truly  wife.  The 
Commandment  has  a  very  great  Influence  upoa 
the  making  of  us  wife  for  the  Things  of  this 
World,  and  therefore  may  well  be  looked  upon 
as  excellent  by  us  ;  becaufe,  as  we  value  our- 
felves  upon  our  Reafon,  which  raifes  us  above  the 
Level  of  the  Brute,  fo  our  Wifdom  is  the  higheft 
natural  Exercife  of  our  Reafon,  and  is  that  which 
gives  any  Man  the  Preference  to  his  Neighbours. 
That  the  divine  Commandment  is  of  this  Advan- 
tage to  us,  is  apparent,  in  that  it  tends  to  brighten 
our  Underflandings,  and  recover  them  from  thofe 
Prejudices,  with  which  our  Lufts  and  Paflions  very 
much  cloud,  and  darken  the  Mind  ;  by  which 
Means,  it  renders  our  Apprehenfions,  and  Con- 
ceptions, of  Things  more  clear,  and  diftinft,  that 
we  may  be  enabled  to  fee  them  in  a  better  Light, 
and  difcern  them  more  thorowly  :  Thus  it  eno- 
bics  our  rational  Powers,  and  alTifts  them  to 
chufc  out  a  right  Way  for  us.  For  while  the 
Word  of  GOD  is,  a  Lamp  unto  our  Feet,  and  a 
Light  unto  our  Path,  we  fhall  not  only  take 
the  more  Heed  to  our  Ways,  and  walk  with 
Caution  and  Circumfpedion,  and  fo  be  among  the 
well-advifed,  with  whom  is  Wifdom,  but  we  Iball 
have  a  more  full  and  plain  Difcernment  of  the 
Path  of  Underftanding,  and  clear  Difcovery  of 
the  Way,  in  the  which  we  fhould  go  ;  and  thus 
be  alTifled  to  aft  like  rational,  and  prudent  Crea- 
tures, who  are  not  led  blindfold,  by  PafTions,  and 
Prejudices,  but,  govern  themfelves  by  the  Dictates 
of  right  Reafon.     Hence,  when  Mofes  had  fet 

the 


Serm.  V.  Dk)i?ie  Commandment,  in 

the  Law  of  GOD  before  the  Children  of  Ifraet^ 
faid  he,  {ti)  Keep,  therefore,  and  do  them  ;  for  this 
is  your  Wifdorn,  and  Underflaftding,  in  the  Sight  of 
the  Nations,  which  Jhall  hear  all  thefe  Statutes,  and 
fay,  fttrely  this  great  Nation  is  a  wife,  and  under- 
flanding  People.  This  alfo  made  the  PfalmiSi 
fay,  {w)  Thou,  through  thy  Commandment,  ha§i 
made  me  wifer  than  mine  Enemies  -,  for  they  are 
ever  with  me  :  I  have  more  Ufiderflanding  than  all 
my  Teachers  ■,  for  thy  Teflimonies  are  my  Meditation  : 
/  underftand  more  than  the  Ancients  -,  becaufe  I  keep 
thy  Precepts.  Thus  a  due  Regard  to  the  Com- 
mandment will  influence  us  to  walk  wifely,  and 
furely,  and  help  us  to  Ihun  many  Inconveniencies, 
which  we  fhould  be  apt,  otherwife,  to  run  ourfelves 
into,  through  the  Prevalency  of  our  too  eager 
Paffions,  and  unbridled  fenfual  Appetites. 

But  however  ;  The  great  End  of  the  divine 
Commandment  is,  to  make  us  Spiritually  wife, 
which  is  the  trueft,  and  higheft,  Wifdom,  and 
which,  when  all  is  done,  will  be  found  to  be  mod 
ferviceable  unto  us.  We  are  therefore  told,  (x) 
The  Fear  of  the  Lord  is  the  Beginning  of  Wifdom  ; 
a  good  Underfianding  have  all  they  that  do  his  Com- 
mandment. For  no  Man  begins  to  be  truly  wife, 
until,  by  the  Fear  of  GOD  prevailing  in  his  Heart, 
he  is  influenced  unto  a  confcientious  Regard  to  the 
divine  Commandment,  the  Path-way  whereof  is 
pleafant,  and  the  End  Peace.  If  thou  beefl  wife^ 
thou  Jhall  be  wife  for  thy  felf,  faid  Solomon  (y). 
This  is  true  Wifdom,  for  a  Man  to  be  wife  for 
himfelf,  for  his  beft  Intereft,  and  his  latter  End  ; 
and  all  Pretenfions  to  Wifdom,  fhort  of  this,  is 
but  afting  for  a  wrong  End,  and  to  no  good 
Purpofe,  the  Folly  of  which  will  appear,  in  the 

(u)  Deut/w.e.   [nv)  Pf.  cxix.  98,  99,  lOO.    {x)  Pf.  cxi.  10. 

(;• )  Pi-av.  ix.  12. 

Difappointmenr, 


112     The  Excellency  of  ihe  Serm.  V. 

Difappointment,  and  Confufion,  which  will  be  the 
certain  IfTue  of  it.  For  let  a  Man  be  ever  fo  wife, 
in .  his  Projeflions,  and  the  Methods  which  he 
takes,  to  promote  fome  little  Intereft,  that  has  no 
Relation  to  him,  he  will  be  found,  to  be  but  a 
Fool,  in  the  Conclufion,  for  his  Negled  of  himfelf, 
and  fufFering  his  main  Intereft  to  run  to  Ruin,  for 
want  of  his  feafonable,  and  prudent.  Care  about  it : 
or,  let  him  provide,  for  his  prefent  Comfort,  with 
the  fineft  Schemes,  and  moft  diligent  Application, 
yet,  if  he  has  been  wholly  negligent  of  Futurity, 
and  muft  remain,  the  latter  Part  of  his  Exiftence, 
utterly  deftitute  of  every  thing  that  would  be  coifi- 
fortable  to  him,  he  will  find,  at  his  End,  that  he  has 
been  a  Fool.  Now,  the  Defign  of  the  divine  Com- 
mandment is,  to  correal  this  Folly  -,  and  it  has  a 
very  powerful  Influence  to  cure  us  hereof,  by  ac- 
quainting us,  where  our  true  Intereft  lies,  and  what 
are  the  beft  Methods  to  promote  it  •,  by  making  us 
confiderate,  and  thoughtful,  about  our  own  State  and 
Condition,  and  how  it  will  fare  with  us  in  the  End  of 
Days ;  and  by  exciting  of  us  dilligently  to  improve 
the  Means,  that  are  necefTary  to  fecure  what  is  of 
the  greateft  Confequencc  to  us,  that  it  may  not 
only  be  well  with  us  for  the  prefent,  but  that  our 
latter  End  may  be  Peace.  The  Commandment 
is  therefore  faid,  to  be  pure,  enlightening  the 
Eyes,  {z).  That  is,  the  Eyes  of  the  Mind,  which 
are  naturally  obfcured,  and  clouded,  by  the  thick 
Mifts,  which  our  Fondnefs  for  Luft,  and  the 
World,  caft  before  them,  fo  that  they  have  no 
dear,  and  diftinft.  Perception  of  our  ultimate 
End,  and  the  Way  to  it.  The  Commandment  is  a 
Lamp,  and  the  Law  is  Light,  and  Reproofs  of  In- 
fhuilion  are  the  IVay  of  Life  \  faid  the  wife 
Man  {a)  -,     becaufe   by  thefe  we  are  taught  our 

{'z.)  ?f.  xix.  7.      [a)  Prov.  vi.  23. 

Duty, 


Serm.  V.  Divine  Commai'idmeiit.    113 

Duty,   and   Intereft,   and   are  led  in  the  Path  df 
Life. 

The  divine  Commandment  affords  us '  ths 
Knowledge  of  fpiritual  and  divine  Things,  which 
are  the  moft  excellent  in  their  Nature,  and  moft 
beneficial  unto  us.  What  is  there  fo  full,  fo  lofty, 
fo  glorious^  as  the  LORD  our  GOD  is  ?  Whofe 
Nature  infinitely  tranfcends  all  the  Objeds  of 
Senfe,  in  true  Excellency,  and  contains  a  Beauty, 
Reality,  and  Truth,  in  it,  beyond  all  other  Things 
that  are  knowable  by  us  ;  and  therefore  fo  much 
the  more  enlarges  our  Minds,  and  elfevates  out 
Conceptions,  in  the  Knowledge  of  Him  :  and 
inafmuch  as  this  GOD  is  the  Fountain  of  all 
Good,  therefore  alfo  the  Mind  in  Clofing  with 
him,  by  our  pradical  Knowledge  of  Him,  enjoys 
unfpeakabJe  Delight  and  Satisfadlion  in  Him,  and 
becomes  fecured  of  His  Favour  ;  and  thus  reaps 
the  higheft  Benefit,  from  this  moft  excellent  Ob- 
jedi  that  our  Nature  is  capable  of.  For  by  this 
Means,  v^e  have  taken  all  the  Care  of  ourfelves 
that  we  can  do,  have  eftablifihed  our  main  Intereft 
Upon  a  fure  Foundation,  and  are  provided  with  all 
that  is  neceffary  for  our  future  Well-being,  yea, 
throughout  an  endlefs  Eternity  :  and  this  is  true 
Wifdom,  and  Underftanding,  fuch  Wifdom  as  is  not 
to  be  attained  unto,  by  the  Force  of  our  own  Powers, 
but  by  the  divine  Commandment.  '^ ox  the  natural 
Man  receiveth  not  the  things  of  the  Spirit  of  GOD^ 
for  they  are  Foolifhnefs  unto  hiin  ;  neither  can  hs 
know  them,  becaufe  they  are  fpiritually  difcerned  ; 
how  be  it,  we  [peak  Wifdom,  yet  not  the  Wifdom  of 
this  World  •,  but  we  fpeak  the  Wifdom  of  GOD  in  a 
My  fiery  :  —  but  GOD  hath  revealed  them  unto  Us 
hy  his  Spirit  {b).  They  are  the  Things  of  GOD^ 
his  glorious  Perfedions,   his  deep   CounfelSj  his 

(I)  I  Cor.  ii.  6,  7,  10,  14, 

I  merciful 


114    The  Excellency  of  the   Serm.  V. 

merciful  Defigns,  with  all  the  Wonders  of  redeem- 
ing Love,  and  Grace,  which  lie  very  much  out  of 
the  Reach  of  our  natural  Powers,  but  the  Spirit  of 
GOD  hath  revealed  them  unto  us  •,  and  it  is  the 
Defign  of  the  divine  Commandment,  to  acquaint 
us  with  thofl^  glorious  Truths,  and  give  us  a 
juft  V:c!\v  of  the  things  of  our  Peace,  and  fo  /// 
its  with  the  Knoivkdi'  of  his  Will,  in  all  fpiritual 
JVifdom.  r.nd  Uv.dcrjlanding  •,  and  it  has  an  happy 
Tendency,  and  Aptitude,  fo  to  imprefs  our  Minds 
with  them,  as  that  we  may  ourfelves  receive 
the  Benefit  of  them. 

Hence,  it  prcfents  us  with  the  m.elancholy  Prol- 
pe6l  of  our  own  miferable  State,  and  Condition, 
by  Nature  ;  how  enflaved  we  are  unto  diverfeLufts, 
and  Paffions,  captivated  by  Devils,  included  under 
Guilt,  and  liable  unto  Punifliment,  in  this  World, 
and  the  next,  great,  and  endlefs  •,  and  fhews  us,  what 
abfolute  Need  there  is  of  a  Saviour,  to  ^deliver  us 
from  all  of  this  Infelicity,  and  dire6ls  us  unto 
JESUS  CHRIST,  the  only  Hope  of  Ifrael,  and 
the   Saviour  thereof. 

Hence,  it  opens  unto  us  the  whole  Method  of 
Salvation  by  CHRIST,  unfolds  the  Myfteries  of 
our  holy  Religion  to  us,  tells  us  what  we  muft  do 
to  be  faved,  and  offers  divine  AfTiflance  to  us,  to 
enable  us  to  walk  in  that  Way  which  leadeth  unto 
true  Life  and  Happinefs. 

Hence,  it  fets  before  us,  the  ftrong  and  alluring 
Arguments,  and  mofl  powerful  Motives,  fetched 
from  the  future,  unfeen,  and  eternal  World  -,  it 
prcfents  us  with  the  View  of  the  Crown  of  unfading 
Glory,  which  awaits  the  humble  and  obedient 
Soul  -,  and  gives  us  a  diflant  Sight  of  the  Place  of 
Torment,  the  inexpreffible  Pain,  Horror,  and 
Anguifh,  which  is  referved  as  the  endlefs  Portion 

of 


Serm.  V.  Divine  Commandment .   115 

of  the  impenitent,  and  difobedient  •,    and  all  to 
move  us  to  a6l  wifely,  and  walk  fafely. 

Thus  Life^  and  Immortality^  is  brought  to  Lights 
through  the  Go/pel  (c)  ;  and  by  this  Means  we 
come  to  know  the  only  true  GOD^  and  JESUS 
CHRIST^  whom  he  hath  fent ;  and  fo  are  made 
wife  unto  Salvation  (d).  This  is  the  great  End  and 
Defign  of  the  divine  Commandment,  what  GOD 
intends  it  for,  and  what,  if  it  be  not  our  own 
Fault,  we  may  improve  it  to.  This  is  the  great 
Defign  of  preaching  the  Word  of  GOD  unto  the 
World  ;  as  the  Jipoble  tells  us  it  was  the  End  of 
his  Miniftry,  and  equally  is  of  ours,  {e)  to  open 
Men's  Eyes^  and  turn  them  from  Barknefs  to  Light : 
and  hence,  when  it  was  prophefied  of  CHRIST, 
(f)  I  the  Lord  have  called  Thee  in  Righteoufnefs^ 
and  will  give  Thee  for  a  Covenant  of  the  People,  for  a 
Light  of  the  Gentiles,  it  is  particularly  taken  No- 
tice of,  that  one  of  the  great  Ends,  and  blefTed 
Benefits,  of  that  Defignation,  is  to  open  the  blind 
Eyes.  And  give  me  me  Leave  to  add  upon  it, 
agreably  to  what  our  Saviour  remarked,  when  he 
read  the  Lefibn,  out  of  Ifaiah  unto  his  Hearers^ 
Oh!  that,  by  our  wife  Improvement  of  it,  it 
may  be  faid  of  us,  {g)  This  Day  is  this  Scripture 
fulfilled  among  us.  Thus,  the  Commandment 
"bf  God  appears  to  be  exceeding  broad,  in  this  no- 
ble and  glorious  Defign  of  it,  to  make  us  truly 
wife  ',  to  furnifli  us  with  the  Knowledge  of  the 
beft  Things,  and  direft  our  Feet  in  the  Path  of 
Underftanding,  to  the  fecuring  of  our  Selves,  and 
our  great  and  lading  Intereft  *,  which  is  fuch  a 
Wifdom  as  highly  becometh  us,  as  rational  Crea- 
tures, and  compared  with  which,  all  the  Wifdom 
of  this  World  is  but  meer  Foolifhnefs. 

(c)  2  Tim.  I  10.      fa' J  2  Tim.  iii.  15.       (ej  J^.xxyi.  i2. 
r/;/>.xlii.6,7.      (g)  Luke  W.  21. 

I    2  I 


z  1 6    T'he  Excelhicy  of  the  Serm.  V. 

I  now  proceed,  to  the  Second  Thing  propofed, 
namely, 

2.  The  glorious  End  and  Defign  of  the  divine 
Commandment  is,  to  make  us  really  Good.  The 
infinitely  wife  GOD  has  given  us  his  Command- 
ment, not  only  to  inform  our  Judgment,  and 
make  us  wife  to  know,  but,  to  regulate  our 
Pradice,  that  our  Wifdonl  may  evidence  itfelf, 
by  the  proper  genuine  Fruits  of  it,  in  our  Hearts, 
and  Lives.  For  all  our  Knowledge  will  be  but  to 
our  Difadvantage,  and  render  us  fo  much  the  more 
unhappy,  if  we  are  not  careful  to  govern  ourfelves, 
in  our  Pra6lice,  according  to  it  :  and  therefore 
the  Commandment  aims,  at  the  rectifying  of  our 
Nature,  and  curing  the  Irregularities  of  our  Be- 
haviour, and  fo,  to  make  us  really  good  iVIen. 
"When  Mankind  had  univerfally  funk  into  Infide- 
lity, and  Immorality,  and  were  utterly  deftitute 
of  the  divine  Life,  then  it  pleafed  GOD  to  make  a 
Revelation  of  hirnfelf,  and  his  Mind  and  Will, 
unto  the  World,  gradually  opening  the  Myfteries 
of  the  Kingdom  of  GOD,  from  the  calling  of 
Abraham  out  of  Ur  of  the  Chaldees^  until,  in  the 
Fulnefs  of  Time,  the  Light  fhonc  with  the 
greateft  Ciearnefs,  by  the  Appearing  of  the  SON 
of  GOD  in  Flefh,  to  inftruft  the  World,  per- 
fonally,  and  by  his  Apoftles  that  Mankind  might 
be  recovered,  in  the  Exercife  of  their  Faith  and 
Vertue,  to  a  God-like  Temper  and  Difpofition  ; 
which  abundantly  Ihews  the  fuperiour  Excellency 
of  the  divine  Commandment.  Thus,  particularly, 
it  aims,  at  t!ie  begetting  in  us  Faith  in  GOD,  and 
in  his  Son  JESUS  CHRIST,  the  converting  of 
us  from  the  Error  of  our  Ways,  and  to  fandtify, 
and  make   us   holy. 

(i)  The  Defign  of  the  divine  Commandment 
is,  to  work  true  Faith  in  us  ;     that  we  may  live  a 

Life 


Serm.  V.  Divine  Commandment.  117 

Life  of  Faith  in  GOD,  and  in  his  Son  JESUS 
CHRIST.  Faith  in  GOD,  as  the  Maker,  Ruler, 
and  Judge,  of  the  World,  and  in  his  Son,  JESUS 
CHRIST,  as  the  only  Redeemer  of  loft  Mankind, 
and  ours  in  particular,  is  the  very  Root  and  Prin- 
ciple, of  all  Evangelical  Goodnefs  ;  without: 
which,  we  can  neither  ferve  GOD,  nor  find  Ac- 
ceptance with  him.  The  Author  of  the  Epiftle 
to  the  Hebrews  therefore  afTures  us,  {a)  without 
Faith  it  is  impcjfihle  to  pkafe  GOD  -,  for  he  that. 
Cometh  unto  GOD,  (  fo  as  to  find  Acceptance  with 
him, )  muji  believe  that  he  is,  and  that  he  is  a  Re- 
warder  of  them  that  diligently  feek  him.  And 
CHRIST  faid  to  his  Difciples,  and  fo  to  all  that 
mean  to  receive  any  Benefit  by  him,  {b)  Ye  believe 
in  GOD,  believe  alfo  in  ME.  For  he  that  does 
not  believe  that  there  is  a  GOD,  and  that 
JESUS  CHRIST  is  the  Son  of  GOD,  and  Sa- 
viour of  the  World,  cannot  pofTibly  live  religi- 
ouOy  -,  becaufe  all  Religion  turns  upon  the  Belief 
of  a  GOD,  and  That  Religion  only,  which  is  ac- 
ceptable and  pleafing  to  GOD,  is  founded  in  the 
Belief  of  JESUS  CHRIST  his  being  the  promif- 
ed  MefpMh,  the  Son  of  GOD,  and  Saviour  of  the 
World  -,  this  being  the  only  Way  in  which  GOD 
hath  revealed  Himfelf  unto  the  Workl,  and  in 
"which  he  will  be  worfhiped,  namely,  by  his  Son^ 
JESUS  CHRIST  ;  which  occafioned  the  Apoflle's 
faying  {c)  Thefe  Things  are  written,  that  ye  might 
believe  that  JESUS  is  the  CHRIST,  the  Son.  of 
GOD. 

Whatever  Difficulties  any  may  imagine  they 
find  in  believing  JESUS  CHRIST  to  be  the  Son 
of  GOD,  in  fuch  a  proper  Senfe  of  the  Phrafe  as 
imports  his  partaking  of  the  fame  Nature  with 
the  eternal  Father,  becaufe  they   cannot  compre- 

(a)  Heb.  xi.  6.      [b]  Job.  xiv.  i.      (r)  Jch.  XX.  31. 

\  3  heM'. 


Ii8    The  Excellency  of  the   Serm.  V. 

hend  the  Manner  of  the  divine  Filiation,  it  is  juftly 
to  be  feared  that  the  great  Bar  which  lies  in  their 
"Way  is,  the  Haughtinefs,  and  Pride,  of  the  Hearts 
of  Men,  who  cannot  ftoop  to  refign  up  their  Un- 
derftandings  to  the  divine  Mind,  as  they  muft  do, 
to  credit  a  Report  which  contains  Myfteries  in  it 
which  they  are  not  able  to  unriddle  ;  and  that 
therefore  it  is  they  refufe  to  believe  what  they 
cannot  fee  through.  For,  after  all,  there  is  no 
fuch  Abfurdity  in  believing  Myfteries,  or,  believing 
fuch  Dodrines  as  contain  Myfteries  in  them,  as 
fome  Men  would  perfwade  us  ;  becaufe  we  are 
even  forced  to  do  fo,  in  Nature,  and  in  Arts, 
whether  we  will  or  no.  And,  truly,  I  know  of 
no  more  Difficulty,  in  believing  the  Truth  of  a 
Propofidon,  clearly,  and  diftindlly,  exprefled,  ( that 
is,  in  fuch  plain  Terms  as  I  fully  underftand, )  when 
it  is  handed  to  me  by  divine  Revelation,  (  which 
Propofition,  neverthelefs,  contains  a  Dodrine  that 
couches  Myfteries  in  it,  which  I  do  not  underftand) 
than  there  is  in  believing  a  clear  Propofition,  con- 
cerning any  Thing  in  Nature,  handed  to  me  by 
my  Fellow  Creature,  when  yet  the  Subject  of  that 
Propofition,  or  the  Thing  fpoken  of,  contains  fuch 
Myfteries  in  it,  as  neither  I,  nor  any  Man  living, 
are  able  to  explain.  As,  for  Inftance,  all  Bodies 
are  endowed  with  a  Power  of  Gravitation  :  or,  if 
you  defire  a  more  familiar  one,  The  Sun  gives 
Light. 

Now,  this  is  what  the  divine  Commandment 
aims  at,  to  produce  this  Faith  in  us,  in  GOD,  and 
CHRIST,  as  the  vital  Principle  of  all  fpiritual 
Life,  and  the  Spring  of  all  our  acceptable  Obedi- 
ence. Hence  it  declares  to  us  the  Being,  Perfec- 
tions, Works,  Dominion,  and  Will  of  GOD  : 
Hence  it  fets  JESUS  CHRIST  before  us,  in  all 
his  amiable  Excellencies,  and  altogether  lovely,  in 

the 


Serm.  V.  Divine  Commandment.    119 

the  high  Concern  he  has  exprefled  for  our  Wel- 
fare, and  the  wonderful  Methods  he  has  taken  to 
nianifeft  his  prevailing  Love  to  us  ;   it  fhews  him 
to  us,  in  all  the  Charms,   and  Endearments,  of  a 
GOD  incarnate^  wounded  for  our  Tranfgreffions, 
bruifed   for   our  Iniquities,   and  as    having  freely 
laid    down   his    Life   for    us   miferable    Sinners. 
Hence   the    Commandment   fo    often  urges   this 
upon  us,  as  our  indifpenfible   Duty,   that  we  be- 
lieve in   JESUS  CHRIST,  {d)  This  is  his  Com- 
inandment^  that  ye  believe  on  the   Name  of  his  Son 
JESUS  CHRIST.     Hence  it  ufes  the  moft  pow- 
erful   Motives,  the  weightiefl   Confiderations,   to 
accomplilh  a  Work  of  Faith  in  us.     It  gives  us 
the  fulled  Evidence,  the  moft  inconteflible  Tefti- 
mony,   of   the   Truth    of   the    whole   Gofpel   of 
CHRIST,  and  his  own  MifTion  from  the  Father, 
as  confirmed  unto  us  by  them  that  heard  Him.,  (afTert 
his  Miffion,  and  deliver   his  Dodtrines)  GOD  alfo 
bearing  them  PFitne/s,  both  with  Signs,  and  Wonders^ 
with    diverfe   Miracles.,    and    Gifts    of   the   Holy 
Ghofi  [e).     So   that  there  is  no   Room  for  us  rea- 
fonably  to  doubt  the  Certainty  of  his  Miflion  from 
GOD,  or,    confequently,    to  fufpedl    the  Truth 
of   the  Dodlrines,   and   Precepts,    which   he   has 
taught.      It    gives     us    full    Proof    of    JESUS 
CHRIST  his  being  the  ancient  promifcd  Meffiah.^ 
the   Son   of  GOD,  the   Prince  of  Peace,  in  the 
exad  Agreement  of  all  the  Charafterifticks,  fpoken 
of  in  the  old  Teftament,  unto  him,  and  him  only  •, 
as,  the  Time  of  his  appearing  in  the  World,  the 
Circumftances  of  his  Appearance,  the  Defcription 
of  his  Perfon,    by  the  particular  Events   befalling 
him,  the  Contempt  that  fliould    be  poured  upon 
him,  the  Death  he  fhould  fubmit  to,  his  Triumphs, 
over  the  Grave,   the  Extent,  and  Glory,  of  hii 
[d]  !  Joh.  iii.  23.     (.)  Hch.  ii.  3,  4. 

I  4  Kingdonai 


I20    "The  Excellency  of  the    Serm,  V, 

Kingdom  ;  thefe,  with  many  other  Predidions 
concerning  him,  having  their  exact  Accomplifh- 
ipent  in  JESUS  CHRIST,  and  in  him  only,  are 
an  unqueftionabJe  Evidence  of  his  being  the  true 
Meffiab.  And  if  CHRIST  be  the  true  Mejfiah, 
and  fent  from  GOD,  we  may  be  fure  he  has  told 
us  the  Truth,  however  fublime,  and  exceeding  our 
Comprehenfion,  the  Doftrines  he  has  taught  us 
may  be.  Becaufe  GOD,  who  perfeflly  knows  all 
things,  would  fend  none  upon  his  Errand,  and 
under  the  Character  of  HIS  SON,  efpecially,  in 
fo  important  an  Affair,  wherein  his  own  Glory,  and 
the  Happinefs  of  Mankind,  are  fo  nearly  con- 
cerned, but  fuch  an  One  as  would  keep  cxatftly 
to  his  Inftruflions,  and  pubUfh  the  Truth,  the 
whole  Truth,  and  nothing  but  the  Truth.  And 
all  of  this  full,  and  clear  Evidence,  which  the 
Word  of  GOD  affords  us,  of  the  Meffiafhip,  and 
MifTion,  of  CHRIST  is,  to  prevail  upon  us  to 
credit  the  Report  of  the  Gofpel,  and  fubmit 
ourfelves   unto   the  Government  of  it. 

In  fhort  ;  without  the  Commandment,  or  re- 
vealed Will,  of  GOD,  there  can  be  nothing  of  this 
Faith,  which  is  fo  neceffary  to  the  religious  and 
Chriftian  Life  ;  and  confequently,  the  Life  of  Man, 
here,  would  be  little  better  than  that  of  the  Brutes, 
and  his  Condition,  hereafter,  that  of  Devils  : 
for,  as  the  Jpojlle  well  argues,  {f)  how  pall  they 
helieve  in  him  of  whom  they  have  not  heard  ?  and 
how  Jhall  they  hear  without  a  Preacher  ?  —  So  then 
Faith  Cometh  by  hearings  and  hearing  by  the  Word  of 
COD :  which  clearly  evidences  it  to  be  the  Defign 
of  the  Commandment,  to  beget  Faith  in  us,  that 
we  may  not  remain  in  Infidelity,  and  Unbelief  of 
GOD,  and  his  Son  JESUS  CHRIST,  and  fo  be 
deftitute  of  the  firft  moving  Principle  of  all  real 

{/J  Rom.  X.  14,  17. 

Goodnefs. 


Serm.  V.  Divine  Commandment.   1 2 1 

Goodnefs.  Hence  alfo,  the  fame  /Ipofile  elfewhere 
obferves,  (g)  if  our  Gofpel  be  hid,  it  ts  hid  unto 
them  that  are  loft  :  becaule  they  arc  defticute  of  the 
ordinary,  and  proper  Means,  appointed  by  COD, 
by  which  a  true  and  faving  Faitn  is  wrougnt  in 
them.  How  far  the  Faith  ot  the  one  fupream 
GOD,  refulting  from  the  Woiks  of  his  Hands, 
with  a  correfpondent  Care  to  pleale  him,  according 
to  a  Man's  natural  Light,  may  avail  to  Acceptance 
with  him,  through  the  Mediation  of  his  Son,  we 
are  not  able  pofitively  to  determine  ;  but  we  are 
Jed  by  Revelation  to  fufpend  all  Hope  concerning 
fuch,  as  well  as  from  the  general  View  of  the 
World  •,  the  wife  Man  afTuring  us,  where  there  is 
no   Vifion  the   People  perijh  *. 

(%.)  The  Defign  of  the  Divine  Commandment 
is  to  convert  the  Soul.  The  omnipotent,  and 
wife  Creator  made  all  his  Creatures  Good,  and 
therefore  Man,  a  moral  Agent,  morally  Good  5 
for  it  was  impofTible  that  his  Creator  fhould  make 
him  vicious,  without  being  himfelf  either  weak,  or 
depraved,  both  of  which  are  Blafphemies  of  too 
high  a  Degree  to  be  imputed  to  the  infinitely 
Great,  and  Holy  GOD.  But  though  GOD,  at 
firft,  made  Man  morally  good,  and  free  from  all 
irregular  Appetites,  and  Paflions,  yet  he  made 
him  capable  of  being  invaded  by  them,  and 
brought  into  Subjection  to  them  :  And  accord- 
ingly, we  fee  that  humane  Nature,  which  once 
had  the  beautiful  Image  of  GOD  fhining  full  upon 
it  in  Knowledge,  Righteoufnefs,  and  Holinefs,  now 
greatly  ftained  and  polluted  •,  fo  that  it  may  be 
fald  of  all  Men,  whether  Jew^  or  Gentile,  as  the 
Apoftle  fpeaks,  \h)  All  have  finned,  and  come  Jhort 
of  the  Glory  of  GOB.  The  firft  Sin,  of  the  firft 
Man,  was  what  we  call  the  Fall,  the  Fall  of  the 

(g)   2  Cor.  iv.  3.     *   Prov.  xxix.  i8.     [h)  Rom.  i".  23. 

humane 


122     The  Excellency  of  the  Scrm.  V. 

humane  Nature  from  its  GOD,  and  Happinefs. 
I  know  there  are  fome  who  admit  of  the  Fall  of 
the  firft  Man,  according  to  the  Account  we  have 
thereof,  in  the  Beginning  of  our  Bibles,  but  ima- 
gine, and  I  think  vainly,  that  all  the  Hurt  done 
to  the  humane  Nature  thereby  is,  that  the  Body 
hath  received  fome  Damage,  is  weakened,  and 
become  liable  to  Mortality.  But  I  fhould  look 
upon  it  as  much  more  agreeable  to  Reafon,  as 
well  as  Revelation,  that  the  Soul,  or  Mind,  the 
chief  Agent  in  Sinning,  fhould  be  the  chief  Suf- 
ferer, in  the  EfFefts  of  it  ;  and,  as  one  A6b  of 
Sin  hath  turned  Angels  'into  Devils,  fo  the  Sin 
of  the  firft  Man  hath  brought  an  univerfal  Dif- 
order  upon  the  v;hole  humane  Nature.  By  this 
Fall  from  GOD,  the  Man  has  fallen  from*  his 
Perfeftion,  and  greatly  enfeebled,  and  debafed  his 
Nature,  and  brought  a  Stain  and  Blemjfli  upon  it, 
by  his  Soul's  being  funk  under  the  Power  of  cor- 
rupt, and  vain  Affe6tions,  and  Lufts  ;  by  which 
Means,  he  has  loft  the  Image  of  his  Maker,  which 
was  at  firft  put  upon  him,  and  has  contrafted  the 
Likenefs  of  the  impure,  the  falfe,  the  malicious, 
and  revengeful  Spirit  •,  and  fo  is  become  unfit, 
both,  for  the  Service  of  the  pure  and  holy  GOD, 
and  the  Enjoyment  of  him,  until  there  is  a  blefled 
Change  wrought  in  him,  tranjlating  of  him,  out  of 
the  Kingdom  of  Satan,  into  the  Kingdom  of  GOD*s 
dear  Son. 

For,  that  Heart  which  is  naturally  full  of  Sin, 
and  Enmity  againft  GOD,  and  wholly  bent  to 
tranfgrefs  his  holy  Law,  muft  be  firft  altered, 
changed,  renewed,  by  the  VVorkmanfliip  of  the 
divine  Spirit  upon  it,  before  it  can  pofTibly  be  in 
a  State  of  Friendfhip  with  GOD,  or  take  Delight 
in  doing  his  Will  j  the  Tree  muft  be  made 
Good,  that  the  Fruit  may  be  Good  ;  And  there- 
fare 
* 


Serm^V.  Divine  Commandment,    123 

fore  it  is  we  are  told,  ^hey  that  are  in  the  Fkjh, 
cannot  pleafe  GOD  (h)  •,  and,  Except  ye  he  con- 
verted, ye  cannot  enter  into  the  Kingdom  of 
Heaven,  (i) 

Now  the  great  End  and  Defign  of  the  divine 
Commandment  is,  to  accomplifh  this  beautiful, 
and  glorious  Change  in  the  Soul  of  a  Sinner,  to 
recover  him  from  the  Empire  of  Sin,  and  Satan, 
over  him,  to  free  him  from  the  Dominion  of  his 
fordid  Lufts,  and  Paflions,  and  vindicate  him  into 
the  Liberties  of  the  Sons  of  GOD,  that  is,  to  make 
a  new  Creature  of  him,  and  reftore  him  to  that 
Perfedlion,  and  Integrity,  which  he  loft.  The 
Pfalmijl  therefore  takes  Notice  of  this,  as  the  End 
of  the  Commandment,  and  what  ftamps  a  pe- 
culiar Excellency  upon  it  ;  ||  'The  Law  of  the 
LORD  is  perfe^^  converting  the  Soul. 

This  convinces  the  Sinner  that  he  is  fo,  and 
fhews  him  the  vile,  and  odious,  Nature  of  Sin, 
and  what  a  mean  and  defpicable  Creature  it 
renders  him,  prepofterous  in  his  Views,  irrati- 
onal in  his  Adions,  a  Slave  to  more  than 
brutilh  Appetites,  ever  adling  below-  himfelf, 
ever  hurting  and  wounding  himfelf,  and  bringing 
Reproach,  and  Shame,  upon  himfelf ;  of  all 
which,  until  he  has  a  thorow  Sight  and  Senfe, 
and  feels  fomething  of  the  Smart  and  Pain,  in  the 
Uneafinefs  of  his  Mind,  at  his  Condition,  he  is 
never  like  to  be  a  true  Convert.  The  firft  Thing 
in  Converfion  is,  to  bring  the  Sinner  to  a  fuitable 
Convidion  of  his  prefent  wretched,  miferable. 
Condition,  by  Reafon  of  Sin.  For  tht  Whole  need 
not  a  Phyftcian,  but  they  that  are  ftck  (k).  While 
a  Man  thinketh  himfelf  to  be  whole,  be  he  ever 
fo  fick,  he  is  not  apprehenfive  of  his  Danger,  and 

(bj  Rom.  vlii.  8.     fi)  Matth.    xviii.    3.     I|  PfaL    xix.  7, 
{k)   Matlb.  ix.   \  2, 

therefore 


J  24     7^^  Excellency  of  the    Serm.  V. 

therefore  is  at  no  Pains  to  feek  out  for  Help  ;  but 
when  once  he  comes  fo  much  to  himfelf,  as,  to 
feel  himfelf  fick,  then  a  Phyfician  will  be  welcome 
to  him,  and  he  will  be  in  earneft  in  feeking  Help 
from  him,  and  in  following  his  Direcflions,  in  Hope 
of  a  Cure.  So  the  Soul  mufl:  firft  feel,  perceive, 
and  be  thorowly  fenfible,  of  its  own  fick,  and  dan- 
gerous. Condition  \  that' is,  it  muft  be  thorowly 
convinced  of  its  own  Sinfulnefs,  and  the  infinite 
Evil  of  Sin,  that  the  Wrath  of  GOD  cometh  upon 
the  Children  of  Bifobedience  ;  that  is,  it  muft  fee 
it  felf  dead^  and  damned,  in  the  Eye  of  the  Law, 
by  Reafon  of  Sin,  before  it  will  look  to  CHRIST 
for  Help,  or  take  any  Pains  to  alter  its  prefent 
Temper  and  Courfe.  And  this  Conviction  'tis 
the  Defign  of  the  divine  Commandment  to  bring 
the  Sinner  to. 

Therefore  you  find  the  holy  Apoftle  Paul,  from 
his  own  Experience,  alTuring  of  us,  {k)  That  he 
was  alive  without  the  Law  once  ;  that  is,  in  his 
own  Apprehenfion,  all  was  well  with  him,  fo 
ftupidly  ignorant  was  he  of  the  Diforders  of  his 
own  Heart,  and  infenfible  of  the  Irregularity  of 
his  A6lions,  and  what  all  would  end  in,  as  that 
he  knew  nothing  amifs  in  himfelf,  and  feared  no 
Danger  :  But  (  fays  he )  when  the  Commandment 
came.  Sin  revived,  and  I  died  :  That  is,  when  the 
exceeding  broad  Commandment  was  brought 
home  to  him,  and  appeared  in  its  true  Light,  and 
full  Extent,  then  he  law  the  Life  and  Power  of 
Sin  in  him,  and  what  a  bafe  and  unreafonable 
Part  he  had  been  afting  all  his  Life  long,  in  tranf- 
greffing  that  holy  and  good  Commandment  ; 
and  he  faw  what  was  the  Fruit,  and  Wages,  of 
Sin,  that  it  expofed  him  to  the  Wrath  and  Curfa 
of  Almighty   GOD  ;   and   this   was  a  full  Cpn- 

(ij  Rem.  vii.  9. 

vidion 


Serm.  V.   Divine  Comma?7dme7tt,  125 

vidtion  to  him,  that  he  needed  a  Change  both, 
in  the  Temper  of  his  Mind,  and  in  his  State, 
otherwife  he  was  a  dead  Man,  dead  in  Tref- 
palTes  and  Sins,  and  under  a  Sentence  of  Con- 
demnation, as  the  juft  Punifhment  of  all  his 
Folly. 

Befides  ;  the  Commandment  means  not  only, 
to  give  ns  a  Sight  of  our  Weaknefs,  and  Difor- 
der,  but,  effedlualiy  to  recover  us  from  under  the 
Power  of  them  ;  to  convince  us  of  our  Sin,  and 
fubdue  it  in  us,  to  break  us  off"  from  our  Love  to, 
and  Delight  in.  Vanity,  and  convert  us  from  the 
Error  of  our  Ways.  Therefore  it  publiflies  to  us 
what  is  the  pofitive  Will  and  Pleafure  of  our  high 
Sovereign,  that  we  may  know  what  our  Lord 
and  Matter  requires  of  us  ;  that  GOD  hath  com- 
manded all  Men  every  where  now  to  repent  (I)  ; 
cdjl  away  from  you  all  your  Tranfgre^wns,  whereby 
ye  have  tranfgrejfed,  and  make  you  a  new  Hearty 
and  a  new  Spirit  (m)  :  And  again,  ^ajb  ye^ 
make  you  clean,  put  away  the  Evil  of  your  Doings, 
from  before  mine  Eyes  j  ceafe  to  do  evil,  learn  to  do 
well,  (n)  Thus  does  the  divine  Commandment 
pofitively  enjoin  Repentance,  and  Renovation  of 
Heart,  and  Life,  upon  us  :  And,  that  it  might 
carry  the  greater  Force  with  it,  and  work  us  into 
a  Compliance  with  what  it  demands  of  us,  it 
preffes  our  Duty  upon  us  with  the  moft  moving 
Confiderations,  with  the  Hopes  of  Pardon,  and 
Mercy,  from  a  gracious  GOD,  if  we  fincerely  re- 
pent, and  turn,  from  our  evil  Ways  ;  {0)  Let  the 
Wicked  forfake  his  Way,  and  the  unrighteous  Man 
his  Thoughts,  and  let  him  return  unto  the  Lord,  and 
he  will  have  Mercy  on  him,  and  to  our  GOD,  for 
be  will  abundantly  pardon  :    And  it  threatens  the 

(IJ  Aas  xvii.  30.    (m)  Ezei.  xviii.  31.  (n)  J/a.i.  16,  17. 
(oj  I/a.  Iv.  7. 

moft 


126-  The  Excellency  of  the  Serm.    V. 

mod  terrible  Punifhment,  the  moft  amazing  Mi- 
fery,  in  Cafe  we  refufe  to  hearken  to  the  Demand, 
and  chufe  to  go  on  in  our  Sins  •,  {p)  That  GOD 
will  render  Indignation,  and  Wrath,  Tribulation,' 
and  Anguijh,  to  every  Soul  of  Man  that  doth  Evil, 
of  the  Jew  firfi,  and  alfo  of  the  Gentile..  And  that 
the  Threatning  might  not  lofe  its  Force,  by  our 
vainly  imagining,  that  a  good  GOD  will  not  be 
fo  fevere  upon  us,  but  will  be  better  to  us  than 
his  Word,  he  has  let  us  know  what  he  has  already 
done  unto  finning  Angels,  though  a  more  noble 
Order  of  Beings  than  our  fclves  :  That  He  hath 
referved  them,  in  everlafiing  Chains,  under  Dark- 
nefs,    unto    the    Judgment    of    the    grea^    Day. 

(?) 

Yea  further  -,  Through  the  AfTiflance  of  the 
divine  Spirit,  the  Commandment  becomes  effec- 
tual for  the  Converfion  of  the  Sinner.  Accord- 
ingly, the  Apoflle  fays,  {r)  The  Weapons  of  our 
Warfare  are  not  carnal,  hut  mighty,  through  GOD^ 
to  the  pulling  down  of  Jlrong  Holds,  cajling  down 
Imaginations,  and  every  high  Thing  that  exalteth  it 
felf  againfl  the  Knoivledge  of  GOD,  and  bringijjg 
into  Captivity,  every  Thought,  to  the  Obedience  of 
Chrifi.  And  when  GOD  gives  Men  up  to  re- 
probate Minds,  that  the  Word  Ihall  have  no 
Power  upon  them  to  convert  them,  it  is  by  moiiing 
their  Hearts  fat,  and  their  Ears  heavy,  and  by  flout- 
iing  their  Eyes,  lefl  they  fee  with  their  Eyes,  and 
hear  with  their  Ears,  and  fhould  underfiand  with 
their  Hearts,  and  fhould  be  converted,  (s) 

And  GOD  has  been  pleafed  to  honour  his  own 
Commandment,  by  making  ufe  of  the  preaching 
of  the  Word,  as  the  ordinary  Means  by  which 
Sinners   have  been  converted  ;    which  made  the 

'(p)  Rem.  ii.  6,  9.     (q)  Jude  ver.  6.     (r)  2  Cor.  X.  4. 
(s)  Ifa.  vi.  10. 

')ojtle 


Serm.  V.  Divine  Coinjnandment,  127 

Jpoftle  fay,  (t)  I  am  not  ajhamed  of  the  Go/pel  of 
CHRIST  ;  for  it  is  the  Power  of  GOD  unto  Sal- 
vation^ unto  every  one  that  believeth.  Thus  by 
the  Preaching  of  Peter^  and  the  other  ApofileSy 
at  Pentecoft,  ('^J  ahut  three  Thoufand  were  pricked 
at  the  Heart,  and  faid,  Men,  and  Brethren,  what 
Jhall  we  do  ?  and  they  gladly  received  the  Word,  and 
were  baptifed.  Thus  alfo,  by  the  preaching  of 
Paul,  {w)  the  Lord  opened  the  Heart  of  Lydia  t 
that  is,  Ihe  became  a  real  Convert,  whofe  Heart 
received  the  Word,  and  fubmitted  to  it.  And 
this  is  ever  the  gracious  Defign  of  the  Word, 
■wherever  it  comes,  to  turn  Men  from  Darknefs, 
to  Light,  and  from  the  Power  of  Satan,  unto 
GOD,  that  they  may  be  made  really  good 
Men.     Wherefore, 

(3.)  The  Defign  of  the  divine  Commandment 
is,  to  fandlify  us,  and  make  us  holy  ;  to  make  us 
Partakers  of  the  divine  Nature,  and  influence  us  to 
live  the  divine  Life.  Whereby  is  given  unto  us 
exceeding  great  and  precious  Promifes,  that  by  thefe 
you  might  be  Partakers  of  the  divine  Nature  (x). 
Holinefs  is  the  Glory  of  the  divine  Nature  *,  (y  ) 
GOD  is  glorious  in  Holinefs.  Holinefs,  in  us,  is 
our  Conformity  unto  the  Image  of  GOD,  in  Righ- 
teoufnefs,  Mercy,  and  Truth  &c,  and  in  our 
Love  to  all  that  is  good,  and  Hatred  of  all 
that  is  evil  ;  and  this  is  to  be  perfe5f^  as  our 
Father,  which  is  in  Heaven,  is  perfe^.  This 
is  that  which  the  divine  Commandment  aims 
at,  and  what  it  has  a  direct  Tendency  to  pro- 
duce in  us.  It  does  not  mean  to  convert  us 
from  Sin,  and  leave  us  in  a  State  of  Indifferency, 
or  to  make  us  only  negatively  holy,  but  it's  Defign 
is,  to  make  us  pofitively  holy,  in  the  Stamp,  and 

(t)  Rom.  I.  i6.      (u)  Aa.  ii,  37,  41.      (^)  Aa.  x\'i.  14. 
(x)  z  Pet.  I.  4.     {y)  Exod,  XV.  II. 

Charafters 


it  2  8     I'he  Excellency  of  the    Serm.  V; 

Charafters  of  the  divine  Likenefs,  renewed  upon 
t)ur  Souls,  and  in  our  living  in  the  Exercife  of 
thofe  Vertues,  and  Graces,  which  are  required  of 
us  ;  that  is.  That  we  improve  the  Grace  conferred 
upon  us  in  our  firft  Converfion,  and  make  Pro- 
grefs  in  mortifying  of  our  corrupt  Part,  and  living 
more  in  Conformity  unto  the  Will  of  GOD  :  and 
it  is  our  own  Fault,  if  we  do  not  improve  the 
Commandment  fo  as  to  anfwer  the  good  End 
which  GOD  aims  at,  in  giving  it  unto  us. 

Hence  it  enjoyns  Holinefs  upon  us,  in  the 
general  •,  (2)  As  he  who  hath  called  you  is  holy,  fD 
be  ye  holy,  in  all  Manner  of  Converfalion  ;  becaufe 
it  is  written,  he  ye  holy,  for  I  am  holy.  And  it 
direfts  us  to  the  particular  Vertues  of  which  Ho- 
linefs confifts  :  That  [a)  whatfoever  things  are 
true,  whatfoever  Things  are  honeft,  whatfoever 
Things  are  jujt,  whatfoever  Things  are  piire^ 
whatfoever  Things  are  lovely,  whatfoever  Things 
are  of  good  Report  ;  if  there  be  any  Virtue, 
if  there  be  any  Praife,  think  on  thefe  Things, 
(b)  Add  to  your  Faith,  Vertue  ;  and  to  Vertue, 
Knowledge  •,  and  to  Knowledge,  Temperance  ;  and 
to  Temperance,  Patience  -,  and  to  Patience,  Godli- 
nefs  ;  and  to  Godlinefs,  Brotherly-Kindnefs  ;  and  to 
Brotherly-Kindnefs,  Charity. 

Hence  alfo,  it  fets  before  us,  the  excellent  Ex- 
ample of  the  moft  holy  Life  of  the  blefled  JESUS, 
his  Piety,  Devotion,  and  Reverence,  to  GOD  ; 
his  Temperance,  Patience,  and  Humility,  in  the 
Government  of  himfelf ;  and  his  Righteoufnefs, 
Meeknefs,  Benevolence,  and  Charity,  in  his  Be- 
haviour towards  Man  ',  and  all  to  raife  our  Am- 
bition, that  we  may  go  and  do  likewife  :  And  it 
entertains  us  with  the  Lives  of  the  Prophets,  and 
Apojtles,  and  other  Men  of  GOD,  who  were  fub- 

(zj  I  Pef.i,  15,  16.     {a)P/;i/.  iv.  8,     {h)  2  Pet.  i.  5,  6,  7. 

jea 


Serm.  V.    Divine  Commandment,  129 

je6t  unto  like  Pafllons  with  our  felves,  that  we 
may  learn  to  fhun  their  Errors,  and  imitate  their 
Excellencies,  and  fo  be  Followers  of  them,  who 
throfigh  Faith  and  Patience,  inherit  the  Pro- 
mires. 

This  is  the  natural  Effe6l,  and  genuine  Pro- 
duce, of  that  Law  which  is  itfelf  holy,  and  re- 
quires Holinefs  of  us  ;  which  has  an  holy  GOD, 
for  its  Author,  and  leads  to  a  holy  JESUS.  The 
Commandment  fhines  full,  and  clear,  with  this 
beautiful  Afped  upon  it.  Even  our  San£fification, 
for  this  is  the  Will  of  GOD  concerning  us.  (c)  Ic 
tends  to  beget  in  us  all  the  Graces  of  the  Holy 
Spirit,  Love^  Joy^  Peace,  Long-fuffering,  Gentlenefs^ 
Goodnefs,  Faith,  Meeknefs,  Temperance.  'Tis  the 
good  Seed,  which,  fown  in  good  Ground,  fpring- 
eth  up,  in  the  Fruits  of  Holinefs,  unto  eter- 
nal Life.  'Tis  the  incorruptible  and  immortal 
Seed  (d),  by  which  we  are  begotten  again,  unto 
GOD,  and  have  the  Difpofition  of  our  heavenly 
Father  ruling  in  us,  and  his  Image  fhining  upon 
us.  The  Apollle  James  therefore  fays,  (e)  Of 
his  own  Will  begat  he  us,  by  his  Word  of  Truth  : 
And  the  Apoftle  Paul  glories  in  his  being  inftru- 
mental,  through  GOD,  by  the  preaching  of  the 
Gofpel,  for  the  Sancflification  of  the  Corinthians^ 
(e)  Though  you  have  ten  Thoufand  Inftru^ors  in 
Chrift,  yet  have  ye  not  many  Fathers  -,  for,  in  Chrifi 
Jefus,  I  have  begotten  you  through  the  Gofpel.  And 
to  add  no  more,  hence  our  bleffed  Saviour,  in  his 
devout  Prayer  for  his  Difciples,  informs  us,  what 
is  the  End  and  Defign  of  the  Commandment,  in 
that  Petition,  (g)  San5iify  them  through  thy  Truths 
thy  Word  is  Truth. 

(c)  I   Tief.iv.    3.     (^)    I    Pef.  i.    23.     [e]  Jam.   i.    18, 
(/)    I  Cor.  iv.  15.     {g)  Job.  x\ni.  17. 

K  This 


130  ^he  Excellency  of  the    Serm.  VI. 

This  fufficiently  fiiews  us,  that  the  noble  Defign 
of  the  divine  Commandment  is,  the  making  of 
us  good  Men  ;  and  that  the  Goodnefs  which  it 
aims  at,  and  accomplifheth  in  all  the  People  of 
GOD,  far  furpafTes  all  the  Excellency  and  Good- 
nefs which  the  greateft  mcer  Moralift  could  boaft 
of.  Though  the  Com.mandmentof  GOD  ftridly 
requires  Morality,  without  which  there  can  be  no 
Likenefs  to  GOD,  nor  Acceptance  with  him  ; 
yet  this  is  not  all  that  is  expefted  from  us  ;  but 
there  is  fomething  more  in  being  a  Chrijiian.  An 
Heathen  may  glory  in  his  Morality  -,  and,  indeed, 
confidering  the  mighty  Difadvantages  he  labours 
under,  a  moral  Heathen  is  a  very  great  Attain- 
ment ;  but  it  is  juftly  required  of  the  Chrijiian , 
who  enjoys  a  clearer  Light,  ftronger  Motives, 
and  a" more  powerful  AfTiftance,  that  he  be,  and 
do,  more  than  others  (h),  who  are  not  favoured 
with  the  like  excellent  Means  ;  that  he  has  more 
noble  Principles  to  aft  and  govern  him,  that  he 
walks  by  a  more  exaft  Rule,  and  that  he  be  pof* 
fcfTed  of  more  excellent  Virtues,  than  ever  lodged 
in  the  Breaft  of  a  meer  Moralift  :  In  fhort,  that 
he  has  the  Grace  of  GOD,  a  vital  Principle  of 
fpiritual  and  divine  Life  produced  in  him,  by  the 
quickening  and  enlivening  Influences  of  the  di- 
vine Word,  and  Commandment,  accompanied 
with  the  prevailing  Operations  of  the  Holy  Spirit 
of  GOD  ;  and  that  is  a  more  exalted  and  refined 
Vertue,  and  Goodnefs,  than  a  Seneca,  or  a  Plato, 
were  ever  Mafters  of. 

Thus,  under  thefe  two  Heads,  of  making  us 
wife,  and  good,  I  have  endeavoured  to  Ihew  you, 
that  the  divine  Commandment  is  exceeding  broad, 
and  has  fuch  an  Excellency  and  Perfedion  in  it, 
as  is  not  to  be  found  in  all   the  Creatures  j   for 

(6)    Matth.  V.  47. 

thus 


Serm.  V.    Divine  Commandment.  i\x 

thus  it  becomes  perfe£iive  of  our  Nature^  renewing 
of  us  in  Knowledge^  and  Righteoufnefs,  by  regulat- 
ing of  our  Powers,  and  curing  the  Diforders  of 
our  Souls,  by  recovering  of  us  to  a  God-like 
Temper,  and  Behaviour,  and  rendering  of  us  uni- 
verfally  Beneficent  ;  which  blefled  Privilege,  un- 
der the  firft  Do6lrine,  I  lliew'd  you,  the  Creature 
was  not  able  to  convey  to  us. 


K  2  SERMON 


32    l*he  Excellency  of  the  Serm.  VI. 


SERMON     VI. 


Psalm    CXIX.  96. 

I    have   feen    an   End  of  all  Per- 
feBion   ;     but  thy   Commandfneiti 
is  exceeding  broad* 


I 


AM  upon   the  Second   Dodrine  contained  in 
thefe    Words,   viz. 


Doc.  II.  The  Commandment  of  GOD  is  ex- 
ceeding broad. 

I  propofed  to  evidence  the  Excellency  of  the 
Divine  Commandment,  by  difcourfing  on, 

I.  The  Original  of  it. 

II.  The  Subjed-Matter  of  it. 

III.  The  Extent  of  it  objedlively. 

IV.  The  great  End  and  Defign  of  it. 

And 

V.  The  Duration  of  it.  AH  of  which  will 
help  to  fhew  us  the  Excellency  of  the  divine  Com- 
mandment, beyond  what  is  to  be  feen  upon  the 
Creatures. 

Under 


Serm.VI.  Divine  Commandment    133 
Under  the  Fourth  of  thefe  Heads,  namely, 

IV.  The  great  End  and  Defign  of  thefe  Com^ 
mandment  of  GOD,  I  propofed  to  take  a  View 
of  its  Excellency,  as  the  manifeft  Defign  thereof, 
is  to  make  us, 

1.  Truly  Wife  : 

2.  Really  Good  :    And 

3.  Compleatly  Happy. 

I   have    difcourfed    on    the    firfi:    of    thefe, 
viz. 

1.  The  Defign  of  the  divine  Commandment  h 
to  make  us  truly  wife  -,  as  it  affords  us  the  beft 
Means  to  be  wife  for  the  Things  of  this  World, 
but  much  more  as  it  tends  to  make  us  wife  tp 
Salvation. 

I  have  alfo  fbewed, 

2.  The  great  Defign  of  the  divine  Command- 
ment is  to  make  us  really  Good.  And  this  k 
apparent,  in  that  it  is  admirably  calculated,  to  be- 
get Faith  in  us,  in  GOD,  his  Being,  and  adorable 
Perfedions,  and  in  JESUS  CHRIST  as  our  only 
Saviour  ;  as  alfo  to  convert  the  Soul,  by  convinc- 
ing the  Sinner  of  his  Sinfulnefs,  and  Mifery,  and 
turning  him  from  the  Error  of  his  Ways  j  and 
to  fandify  and  make  us  holy,  and  God-like, 
giving  us  the  mofl  holy  Laws,  and  fetting  before 
us  the  raofl  holy  Example  j  and  by  this  Means 
to  make  us  really  Good. 

I  proceed  to  fay, 

3.  The  great  End  and  Defign  of  the  divine 
Commandment  is,  to  make  us  compleatly  Happy.' 
You  fee  I  keep  in  my  View  thq  two  Rules,  I 

K  3  fornierl]^ 


134-  5^^  Excellency  of  the  Serm.  VL 

Formerly  laid  down,  by  which  to  make  Trial  of 
the  Perfeflion  of  any  Thing,  as  it  relates  to  us  ; 
and,  when  we  examine  the  divine  Commandment 
by  them,  we  find  there  is  an  exacft  Agreement 
between  them,  which  is  a  full  Proof  of  the  e?c- 
ceeding  Breadth,  the  tranfcendent  Excellency  of 
it.  We  have  feen,  under  the  foregoing  Heads, 
that  it  is  pcrfeftive  of  our  Nature,  and  now  if  we 
take  a  View  of  the  Afpedt  it  has  upon  our  Hap- 
pinefs,  we  fhall  fee,  that  the  glorious  DeGgn  of 
the  Commandment,  what  GOD  intends  by  privi- 
leging of  us  with  it,  and  what  it  has  a  diredl  Ten- 
dency to,  is,  to  bring  us  unto  true,  compleat,  and 
cndlefs  Happinefs  :  It  means  to  afford  us  all  the 
Happinefs,  Joy,  and  Comfort,  we  are  capable  of 
here,  and  bring  us  to  compleat  and  endlefs  Hap- 
pinefs hereafter. 

I.  The  exceeding  Breadth  of  the  divine  Com- 
mandment is  feen,  in  that  Comfort,  and  Joy,  of 
Soul,  which  it  aims  at,  in  us,  while  we  are  here  in 
the  prefent  World.  We  are  very  prone  to  be 
miftaken  in  our  Notions  of  Comfort,  Joy,  and 
Pleafure,  and  think  that  they  all  are  to  be  found, 
in  the  PoiTefTion  of,  what  we  call,  a  Fulnefs,  and 
Sufficiency  of  earthly  Delights,  as  Silver,  and 
Gold,  Houfes,  and  Lands,  and  Children,  and 
Friends,  and  the  like  ;  or  in  the  Abundance  of 
the  Pleafures  of  Senfe,  and  that  there  is  no  Joy 
like  the  noify  Mirth  of  Fools,  reveling  over  their 
Cups,  and  fporting  themfelves  with  Vanity,  or  in 
the  gratifying  of  fome  fleflily  Appedtes  :  Where- 
as, if  we  do  but  confider  Things  a  little  clofely, 
we  may  eafily  difcern  the  Truth  of  what  our  Sa- 
viour tells  us,  (/■)  A  Man's  Life^  (much  more  the 
'Comfort  of  it)  does  not  conjijl  in  the  Abundance  of 
the   'things  which   he  pojfejfeth.     The  fulleft  Pof- 

(i)  Luke  xii.  15. 

fefTions 


Scrm,y J.  Divine  Commandment.  13^ 

fefllons  are  often  the  Companions  of  an  uneafy, 
difturbed  Mind,  and  the  greateft  noify  Mirth  and 
-Jollity  is  very  confiftent  with  inward  Perplexity  -, 
for  even  in  Laughter  the  Heart  is  forrowful,  and 
the  End  of  that  Mirth  is  Heavinefs  -,  as  the  wife 
Man  obferves  {k).  But  there  is  a  fpiritnal  Solace, 
and  Joy  of  Soul,  which  is  peculiarly  the  Entertain- 
ment, and  Satisfadlion,  of  the  Saint  :  An  heaven- 
ly Delight  it  is  I  Which  even  the  holy  Soul  himfelf 
experiences,  not  always,  hut  only  when  he  is  under 
the  Influence  of  the  more  vigorous  and  lively  Ex- 
ercife  of  his  Graces,  and  as  it  pleafes  his  heavenly 
Father  fovereignly  to  difpenfe  his  fpecial  Favours 
to  his  Children  :  And  this  is  a  Joy  too  bright, 
and  pure,  for  the  carnal  Heart,  in  its  dark,  and 
polluted  State,  to  have  the  lead  Sight,  or  Tafte  of. 
This  is  a  Joy  which  a  Stranger  intermeddleth  not 
with.  Doubtlefs,  the  holy  and  good  Man  will 
have  his  uneafy  Senfations,  as  well  as  othe^  Men, 
produced,  by  the  Wounds  that  may  be  given  to 
his  Body,  Name,  Family,  or  Intereft,  which  he  is 
liable  unto,  in  comm.on  with  others,  while  he  is 
in  a  World  of  Sin,  and  Sorrow  :  But  yet,  if,  al 
the  fame  Time,  he  has  that  to  comfort  him, 
which  is  an  Over-balance  unto  all  his  Pains,  and 
is  fufficient  to  afford  him  inward  Peace  and  Joy, 
he  may  well  be  faid  to  be  an  happy  Man,  not- 
withftanding  all  the  adverfe  Circumftances  that 
attend  him.  And  this  is  the  Cafe  of  every  truly 
good  Man,  he  not  only  has  enough  to  keep 
him  from  finking  under  his  prefent  Difficulties, 
but    to    caufe    him    to    rejoice    in    Tribulation. 

Now,  this  fpiritual  Delight  and  Joy  is  all  of  it 
adminiftred  unto  the  Soul,  by  the  divine  Com- 
mandment, as  the  great  Inftrument  the  holy  Spirit: 

{k]   Prov.XiV.  13,      (IJ   2  Cor.  vii.  4. 

K  4  '  makes 


136  The  Excellency  of  the    Serm.  VI. 

makes  Ufe  of,  to  irradiate,  and  comfort,  the  re- 
newed Mind.  'Tis  this  makes  us  the  capable 
Subjeds  of  this  Joy  ;  this  hands  the  Comfort  out 
into  the  Soul  ;  this  leads  the  Soul  to  the  Foun- 
tain, to  drink  of  the  pure  River  of  Pleafures,  and 
take  in  of  the  Fulnefs  of  Joys.  Hence  our  blefled 
Lord,  in  that  heavenly  Difcourfe  he  made  to  his 
Difciples,  a  little  before  his  Death,  fays  to  them, 
{ni)  ^hefe  things  have  I  fpoken  unto  you^  that  my 
Joy  might  remain  in  you,  and  that  your  Joy  might 
be  full.  And  fo  the  beloved  Difciple  of  our  Lord 
tells  us,  in  his  firft  Epi^le,  (n)  That  which  was 
from  the  Beginning,  which  we  have  heard —  of  the 
Word  of  Life  \ —  thefe  Things  write  we  unto  you, 
that  your  Joy  might  he  full.  Here  I  fhall  take 
Notice  of  two  Things  in  particular, 

I.  The  Commandment  adminifters  Support  and 
Comfort  to  the  holy  Soul  under  all  his  prefent 
Affli(5lions.  We  know,  that  through  much  Tri- 
bulation we  mufl  enter  into  the  Kingdom  of  GOD* 
and  that  many  are  the  Jffii5fions  of  the  Righteous  \  j 
yet,  neverthelefs,  our  heavenly  Father,  in  his  ten- 
der Compaffion  to  us,  hath  laid  in  a  fufficient 
Stock  of  Comfort  for  us,  in  his  holy  Word,  in 
the  many  Encouragements,  and  precious  Promifes 
therein  fet  before  us,  futed  to  our  prefent  Condi- 
tion, be  it  what  it  will. 

Not  only  are  we  direfted  thereby,  fo  to  govern, 
and  bejiave  ourfelves,  ^s  that  we  do  not,  by  our 
Sloth  and  Negligence,  our  Impatience  and  Pec- 
vifhnefs,  our  Raflmefs  and  Inconfideratenefs,  our 
Intemperance  and  Wantonncfs,  our  Falfenefs  and 
InJLirioufnefs,  and  many  other  foolifh  Ways,  bring 
Vipon  ourfelves  thofe  many  Diftrefles  and  Perplexi- 

(m)   Job.  XV.  II.      (n)    I  Job.    i.  \,  4.     *  Als  xiv.    22. 

ties. 


Serm.VI.  Divine  Commandment,   13^ 

ties,  which  the  ungodly  World  involve  themfelves 
in  ;  but  when  our  heavenly  Father  fees  it  meet,  in 
His  holy  Sovereignty,  to  lay  any  kind  of  Afflic- 
tion and  Sorrow  upon  us,  He  alfo,  for  our  En- 
couragement and  Support,  gives  us  herein  His  gra- 
cious Promife  to  he  with  us  (/),  and  never  to  leave 
us  nor  forfake  us  («),  to  uphold  us  from  falling  {w), 
and  prevent  our  Burdens  from  being  too  heavy 
for  us,  and  upon  our  earned  and  fiducial  Calling 
upon  Him,  to  deliver  us  out  of  them ^  [x)  if  he  fi^.s  it 
hefi  ;  and,  in  the  mean  while,  that  we  may  be 
enabled,  patiently,  and  chearfully,  to  bear  what 
He  appointeth  for  us,  He  affureth  us,  in  His 
Word,  of  His  Fatherly  Love,  and  Compaflion, 
to  us,  under  all,  and  that  He  meaneth  all  for  our 
real  Benefit  and  Advantage  -,  that  we  may  be 
more  weaned  from  a  vain  and  thorny  World,  by 
our  too  fond  Regards  to  which  we  often  hurt  and 
wound  ourfelves,  and  may  be  more  at  Liberty  to 
mind,  and  fecure,  our  fpiritual  and  eternal  Intereft  ; 
to  work  upon  our  Corruptions,  and  purge  away 
the  Remainder  of  our  Filth,  that  we  may  be  more 
pure  and  Godlike  •,  to  fearch  at  ,1  ry  us,  and  dif- 
cover  the  Reality,  and  Strength,  01  our  Faith  and 
Vertue,  to  ourfelves,  that  we  may  rejoice  in  the 
Profpeft,  and  to  others,  that  they  ^ny  be  allured 
unto  real  Godlinefs  ;  and,  finnliy,  lo  be  the  Means 
to  promote  and  encreafe,  our  future  Crown  of 
Glory.  And  who  can  think  'ierioufly  of  tbele 
mighty  Advantages  from  the  divine  Command- 
ment, or  have  any  Perception  of  them,  without 
feeing,  that  here  is  enough,  not  only  to  keep  him 
from  finking  into  Difpondency,  in  the  Day  of 
Afflidion,  but,  to  enable  him  to  count  it  all  Joy 
when  he  falls  into  diverfe  Temptations  ? 

(/)  Pf.  xci.  15.       (u)  Heb.  xiii.  5.        (^)  Ifai  xli.  10.' 
{x)  Job.  V.  19, 

Thus; 


138  Tide  Excellency  of  the  Serm.  VI. 

Thuc,  under  all  our  outward,  and  worldly  Sor- 
rows, we  may  repair  to  the  divine  Commandment, 
and  find  a  Word  peculiarly  adapted  to  our  Cir- 
cumftances,  from  which,  by  a  due  Improvment 
of  it,  we  may  fetch  in  fo  much  of  Light  and  Joy, 
as  fhall  raife  us  above  the  Impreflions,  which  our 
Affli(Sions  would,  otherwife,  make  upon  us. 
Thus,  when  we  meet  with  any  heavy  Lofles,  and 
Bereavements,  and  we  find  the  perilhing  Creature 
wings  itfelf  away  from  us,  we  have  this  to  fup- 
port,  and  comfort  us,  under  all,  (<?)  There  is  no 
Want  to  them  that  fear  the  Lord  ;  the  young  Lions 
do  lack,  and  fuffer  hunger,  hut  they  that  fear  tht 
Lord  fhall  want  no  good  thing  :  And  that,  (/)) 
there  is  a  good  Part,  which  fhall  not  he  taken  away. 
Thus,  under  bodily  Sicknefs,  Pains,  and  Infir- 
mities, we  are  told,  for  our  Comfort,  {q)  Whom  the 
Lord  hveth,  he  chafleneth  ;  and  fcourgeth  every 
Son,  whom  he  receiveth :  if  ye  endure  chaflening^ 
GOD  dealeth  with  you,  as  with  Sons  :  he  chafleneth 
us  for  our  Profit,  to  make  us  Partakers  of  hts  Holt- 
nefs.  And  that,  (r)  Our  light  Jffli^ion,  which  is 
but  for  a  Mordent,  worketh  for  us  a  far  more  ex- 
ceeding and  Eternal  Weight  of  Glory.  Should 
Poverty  invade  u:-,  and  bring  us  low  in  the 
World  ?  we  have  this  for  our  Viaticum,  and  Re- 
frefhment,  (s)  Blejfed  are  the  poor  in  Spirit,  for 
theirs  is  the  Kingd:  ■ ;  ^f  Heaven  :  And  that,  (/) 
GOD  hath  chofen  the  poor  of  this  World,  rich  in 
Faith,  and  Heirs  of  the  Kingdom.  Or,  are  we  re- 
proached, and  reviled,  and  have  Contempt,  and 
ignominy,  poured  upen  us,  by  the  flanderous 
Tongues  of  thofe,  whofe  Mouths  are  as  an  open 
Sepulchre  ?    What  a  Word  of  Comfort  have  we, 

(0)  Pf^l.   xxxlv.  9,    10.     (p)  Luke   X.  42..     (f)  Heb.   xii. 

6,  7,  10.     [r]  z  Cor.  iv.  17.    [s]  Mattk  v.  3.    (/)  J^m. 
ii.  5- 


Serm.VI.  Divine  Commandment.  139 

in  that  of  our  Saviour  ?  (u)  Bleffed  are  ye^  when 
Men  jhall  revile  you^  and  fay  all  i\Ianner  of  Evil 
cf  you,  f^lflyt  for  my  Sake  ;  rejoice,  and  be  exceed- 
ing  glad  ;  for  great  is  your  Reward  in  Heaven, 
So  that  if  we  are  careful  not  to  fuffer  as  Evil- 
Doers,  but  endure  Grief,  arJ  fuffer  wrongfully, 
for  Confcience  towards  GOD,  ibis  is  Thank- 
worthy. 

And  thus,  when  we  are  exercifed  v/ith  any  in- 
ward, and  fpiritual  Trouble,  arifing,  either,  from 
a  deep  Senfe  of  our  own  Guilt,  and  daily  Im- 
perfedions,  there  is  enough  in  the  Commandment 
to  revive,  and  comfort  us  ;  as  that,  (w)  Who  is  a 
GOD,  like  unto  our  GOD  ?  that  pardoneth  Iniqui- 
ty, and  paffeth  by  the  Tranfgreffion  of  the  Remnant 
of  his  Heritage  ;  he  retaineth  not  his  Anger  for 
ever,  becaufe  he  delighteth  in  Mercy.  And  that, 
(y)  Like  as  a  Father  pitieth  his  Children,  fo  the 
Lord  pitieth  them  that  fear  him  :  And  that,  (y) 
IVhere  Sin  abounded,  Grace  did  much  more  abound  : 
Or,  for  Fear  of  the  Malice,  and  Temptations  of 
the  wicked  One,  whom  we  find  continually  buf- 
fctting  of  us,  and  calling  his  fiery  Darts  at  us  ; 
this  is  our  Encouragement,  (z)  GOD  is  faithfuly 
who  will  not  fuffer  you  to  be  tempted  above  that  ye 
are  able,  but  will  with  the  Temptation  alfo  make  a 
Way  to  efcape,  that  ye  may  be  able  to  bear  it  ;  and 
that,  {a)  for  in  that  he  himfelf  hath  fuffer ed,  being 
tempted,  he  is  able  to  fuccour  them  that  are  tempted  ; 
and  that,  {})  My  Grace  fhall  be  fufficient  for  you: 
Or,  from  the  Withdraw  of  the  divine  Favour,  and 
the  Hidings  of  the  Light  of  the  divine  Countenance 
from  us  i  yet  even  in  this  fore  Diftrefs  we  are  not 
left  comfortlefs,  but  may  ftill  repair  to  the  Name 

{u)  Matth.  V.  II,  12.  [<vo)  Mic.  vii.  1 8.  (a-)  ?f.  ciii.  15; 
(y)  Rom.  V.  20.  [z]  I  Cor.  X.  13.  {a)  Heb.  ii.  18. 
(b)   2  Cor.  xii.  9. 

of 


140  T^he  Excelle?icy  of  the   Serm.  VI. 

of  the  Lord,  the  ftrong  Tower  whereto  the 
Righteous  run  and  are  fafe  ;  for  he  hath  faid,  (c) 
Come,  my  People,  enter  into  thy  Chambers,  and  Jhut 
thy  Doors  about  thee  ;  hide  thyfelf,  as  it  were,  for  a 
little  Moment,  until  the  Indignation  be  overpaft  : 
And,  (d)  for  a  fmall  Moment  have  I  forfaken  thee^ 
hut  with  great  Mercies  will  I  gather  thee  ;  in  a 
little  Wrath,  I  hid  my  Face  from  thee,  for  a  Mo- 
ment, but  with  everlafling  Kindnefs  will  I  have 
Mercy  on  thee,  faith  the  Lord,  thy  Redeemer. 

Thus  the  exceeding  broad  Commandment  af- 
fords ReUef,  and  Comfort  to  us,  under  all  the 
Difficulties,  and  Sorrows,  whether  outward,  or  in- 
ward, which  any  of  the  People  of  GOD,  are  lia- 
ble to,  in  the  prefent  World  ;  and  that  fuch 
Support,  fo  great,  fo  folid,  fo  joyous,  as  is  not  to 
be  met  withal  in  any,  nor  all,  of  the  Creatures  : 
A  Senfe  of  which  made  the  Pfalmift  fay,  {e)  Un- 
lefs  thy  Law  had  been  my  Delight,  I  jloould  then 
have  perifroed  in  mine  Jffii£lion.  And  it  is  with  a 
peculiar  Reference  unto  the  Advantages  which  he 
reaped  from  the  Commandment,  when  the  whole 
Creation  would  not  lupport  him,  under  the  fierce 
Trials  which  he  met  withal,  that  he  fays,  in  the 
"Words  of  my  Text,  /  have  feen  an  End  of  all 
Perfeclion,  but  thy  Commandment  is  exceeding 
broad. 

2.  Another  thing  I  would  obferve  is,  That  the 
natural  Produce,  and  Effed,  of  our  keeping  the 
Commandment  is,  a  true,  inward,  fpiritual  Joy, 
and  Satisfaftion  of  Mind.  Surely,  there  is  nothing 
more  delightful,  and  pleafant,  to  a  rational 
Creature,  than  the  inward  Peace,  and  Satisfadion, 
of  his  own  Mind  ;  that  this  be  cahn,  and  quiet, 
and  have  nothing  to  difturb  it.  "  This  has  been 
*'  the   utmoft  Aim  of  Philofophy,   and  the  great 

(r )    IJa.  xxvi.  20.        (..'^,  Ifc^.  liv.  -,  8.         (,-)  Pf.  cxix.  qz. 

[\  Searci\ 


Serni.  VI.  Dhi-ne  Commandment.  141 

"  Search  of  wife  Men  has  been  how  to  attain  it  : 
but  after  all  their  Enquiry,  it  will  be  found, 
that  there  are  no  Methods,  any  can  fix  upon, 
which  will  fo  naturally,  and  certainly,  afford  this 
inward  Satisfaftion,  as  a  fteady,  and  conftant, 
Obfervation  of  the  divine  Commandment,  as  a 
firm  Belief  of  all  the  Doftrines,  and  a  confcien- 
tious  Regard  to  all  the  Precepts,  contained  in  that 
facred  Revelation,  will.  Hence  are  thofe  TextSj 
(/)  The  Statutes  of  the  Lord  are  right  rejoicing 
the  Heart,  (g)  Great  Peace  have  they  that  love  thy 
Law,  and  nothing  Jhall  offend  them.  (h)  Her 
Ways  are  JVays  of  Pleafantnefs,  and  all  her  Paths 
are  Peace,  (i)  'The  Work  of  Righteoufnefs  fhall 
he  Peace.,  and  the  Effe5i  of  Righteoufnefs,  ^ielnefs, 
and  Jffurance  forever. 

For,  let  but  any  Man  ferioufly  weigh  the  na- 
tural, and  mighty  Influence  it  will  have  upon  his 
Mind,  to  preferve  it  calm  and  fteady,  compofed 
and  eafy,  chcarful  and  pleafed  with  himfelf,  for 
him  to  uphold  a  conftant  Reverence  to  the  di- 
vine Majefty,  and  worlhip  him  in  Spirit  and 
Truth,  freely  to  approach  to  him  with  his  humble 
Supplications  for  all  that  he  (lands  in  Need  of, 
and  return  him  the  Praife  of  all  that  he  receives 
from  him  ;  and  to  live  in  the  univerfal  Praflice 
of  Righteoufnefs,  Truth,  and  Charity,  injuring 
no  Man,  but  being  ready  to  put  up  Injuries,  and 
pafs  by  Offences,  and  extend  his  Beneficence  to 
all  about  him  -,  and  to  reftrain  his  Appetites,  and 
Paffions,  by  the  Rules  of  Sobriety,  Patience,  Tem- 
perance, and  Contentment  in  his  Station,  and 
Condition  •,  and  to  have  his  humble  Dependance 
on  the  boundlefs  Mercy  of  GOD,  and  his  firm 
Reliance  upon  the  infinite  Merits  and  prevailing 

(/)  P/.  xix.  8.     (g)  P/.  cxix.     165;     {h)  Prov.    iii.   ij- 
(/)  ffa.  xxxii.   17. 

Interceffion 


J42   llye  Excellency  of  the    Serm.  VI. 

Interceffion  of  JESUS  CHRIST,  our  only  Me- 
diator, for  Acceptance,  when  he  has  done  all  ;  all 
of  which  the  Divine  Commandment  teaches,  and 
requireth  of  us  ;  I  fay,  let  any  Man  thorowly 
confider,  and  weigh,  thefe  Things,  in  his  own 
Mind,  and  he  will  plainly  fee,  and  be  forced  to 
own.  That  no  Man  can  poffibly  take  a  wifer 
Courfe,  to  preferve  his  Mind  in  perfeft  Peace, 
and  enjoy  that  inward  Satisfadlion,  and  Self-pleaf- 
ing  Delight,  which  all  the  Rules  of  the  wifeft 
Philofophers  could  never  attain  to,  than  to  pay  a 
ftri6t,  and  conftant  Regard  to  the  Divine  Com- 
mandment. 

This,  then,  is  the  Solamen  of  the  gracious 
Soul !  and  it  is  fuch  a  Satisfadlion,  and  Joy,  to  him, 
as  the  greateft  Fulnefs  of  the  Profits,  the  Pleafures, 
and  the  Honours,  of  this  World,  cannot  yeild  him, 
nor  can  the  various  worldly  Sorrows,  he  may  meet 
with,  deprive  him  of  it:  and  this  is  but  the  genuine 
Effeft  of  GOD's  Commandment  :  for,  {\)  let 
lut  every  Man  prove  his  own  Work,  ( bring  it  to 
the  Touchftone  of  the  divine  Oracles,  and  fee  that 
it  agreeth  with  that  facred  Rule, )  ani  then,  hejhall 
have  Rejoicing  in  himjelf  alone.  For  what  can 
ruffle  the  Soul,  and  make  it  uneafy,  while  the 
Man  is  confcious  to  himfelf,  that  he  walks  in  the 
Ways  of  Wifdom,  and  adts  as  becometh  a 
rational,  and  religious.  Creature  ?  This  takes  off 
the  Offence  he  would,  other  wife,  conceive  againft 
himfelf,  for  doing  a  Wrong,  or  bafe  Thing,  and 
makes  him  pleafed  with  himfelf,  and  his  own 
Anions,  and  gains  him  the  Plaudite  of  his  own 
Confcience,  which  is  more  to  a  wife  Man,  and 
lays  a  furer  Foundation  for  his  inward,  fecret,  but 
yet  very  powerful,  Joy,  and  Pleafure,  than  the 
Approbation    of  all  the   Men    in  the  World, 

{k)  2  Cor.  i.  2. 

without 


Serm.  VI.  Divine  Commandment,  143 

without  it.  This  made  the  infpired  ApofiU  break 
forth,  in  that  Tranfport  of  Joy,  {k)  This  is  our 
Rejoicing,  the  Tejlimony  of  our  Confcience,  that  in, 
Simplicity,  and  godly  Sincerity,  not  hy  jiejhly  Wifdonty 
but  by  the  Grace  of  GOD,  we  have  had  our  Con- 
'verfation  in  the  World.  Certainly,  the  Goings  of 
fuch  a  Man  muft  need  be  pleafant  ;  and  let  the 
World  frown,  and  things  about  him  be  thrown 
into  great  Confufion,  let  Friends  treat  him  un- 
kindly, Enemies  infult  him,  and  Nature  fail  him> 
yet  his  Path- Way,  when  he  retires  within  himfelf, 
and  takes  a  Survey  of  himfelf,  and  his  Adions, 
affords  him  true  Peace,  and  Serenity  of  Mind. 
Hence  we  read,  (J)  of  all  Joy  in  believing  : 
and,  {m)  of  rejoicing  with  Joy  unfpeakable,  and  full 
of  Glory.  For  now  the  holy  Soul  can  fay,  "  I 
"  have  an  advocate  with  the  Father,  JESUS 
"  CHRIST  the  righteous,  who  is  a  Propitiati- 
"  on  for  my  Sins  :  and  if  any  thing  can  yield 
true  Joy,  and  Peace,  to  the  Soul,  certainly  a 
Senfe  of  GOD's  being,  in  CHRIST,  reconciled 
to  us,  and,  for  His  Sake,  overlooking  our  Infir- 
mities, and  fully  pardoning  all  our  Iniquities,  and 
delivering  of  us  from  the  Curfe,  and  entituling  of 
us  to  the  promifed  Blefling,  will. 

Hence  alfo  we  read,  of  the  Comforts  of  the  Holy 
Ghojl  {n).  For  when  that  Holy  Spirit  brings 
home  the  Soul  unto  GOD,  and  enableth  it  to 
yield  a  hearty,  fincere,  and  univerfal.  Obedience 
to  the  Divine  Commandment,  He  takes  up  his 
Refidence  in  that  Soul,  and  Iheds  abroad  his  holy 
and  heavenly,  Influences  in  it,  by  which  it  is  that 
the  Soul  is  made  willing,  and  obedient  ;  and 
wherever  He  dwells,  we  may  reafonably  expeft 
that,  there  will  be  true  folid  Joy  and  Comfort  ; 

{i)  2  Cor.    1,    12.        {/)    Rom:  XV,    13.       («)  i    P^t.  l  S. 
(«)  J^.  ix,  31, 

becaufe 


144  ^^  Excellency  of  the  Serm.  VL 

becaufe  it  is  His  proper  Office,  as  the  Divine 
Paraclete^  to  adminifter  Joy,  as  well  as  to  fanc- 
tify  ;  and  therefore  is  He  ftiled  {o)  the  Com- 
forter ;  who  zmtnejjeth  "dvith  our  Spirits^  that 
we  are  the  Children  of  GOD,  and  Heirs  of  Sal- 
vation. 

Thus,  the  natural  Produce  of  the  divine  Com- 
mandment is,  the  bright  Rays  of  divine  Light, 
and  Joy.  This  is  the  Joy  of  the  Lord.,  {p)  and 
the  Peace  of  GOD  which  paffeth  all  Under- 
ftanding  (q)  I  This  Comfort,  and  Joy,  is  the  Saints 
peculiar  Friviledge,  and  is  the  higheft  Degree  of 
Happinefs  he  is  capable  of  in  this  World  -,  and  is 
to  him  the  Earneil,  and  Foretalte  of  the  Heavenly 
State.  This  the  Wicked,  who  live  in  Difobedi- 
ence  to  the  Commandment  of  GOD,  and  have 
no  Delight  in  his  Word,  know  nothing  of  :  but 
the  Wicked  are  like  the  troubled  Sea,  when  it  cannot 
reft,  whofe  Waters  cajl  tip  Mire,  and  Dirt  -,  there 
is  no  Peace,  faith  ray  GOD,  unto  the  Wicked  -f  : 
Wafting,  and  DeJlruBion,  are  in  their  Paths,  the 
Way  of  Peace  they  know  not  ;  they  have  made  them 
crooked  Paths,  whofoever  goeth  therein  floall  not 
know  Peace  *. 

The  exceeding  Breadth  of  the  divine  Com- 
mandrrient  is  feen,  in  that  full,  compleat,  and 
endlefs  Happinefs,  which  it  lead  to,  in  the  World 
that  is  to  come.  That  no  Man  is  truly  happy, 
until  he  arrives  at  his  End,  has  been  an  old  Ob- 
fervation.  For,  however  it  may  fare  with  any 
Man  at  prefent,  we  know  not  what  may  befall 
him  hereafter ;  He  that  is  now  in  the  moft  afflidled 
Condition,  may,  poflibly,  anon,  have  fuch  an 
happy  Turn  given  to  his  Circumftances,  as  that 
he  Ihail   never  more  know  any  thing  that  would 

(o)  John  xiv.  26.     (/> )  Phil.  iv.  4.     [q)  Vsr.  7.     f  Ifai. 
Ivii.  20,  21.     *  Ifai.  lix.  7,  8. 

be 


Serm.  VI.  Divine  Comma72d77tenL  145 

be  burdenfome  to  him,  but  ever  dwell  at  Reft,  iii 
the  quiet  PofTelTion  of  all  that  is  delightful  and 
pleafant  to  him  :  or,  however  agreeable  and  fatis- 
fadtory  a  Man's  prefent  Circumftances  niay  be  to 
him,  we  can't  tell,  but,  that  within  a  little 
while,  he  diay  undergo  llich  a  Change,  in  his  Con- 
dition, as  to  be  ftriped  of  all  that  was  joyous  to 
him,  and,  inftead  thereof,  to  have  a  continued 
Succcflion  of  Pain,  and  Anguifli,  tormenting  of 
him.  And  no  Man,  that  thinks  calmly^  will 
fuppofe,  that  a  prefent  State  of  Affluence^  and 
Delight,  will  render  that  Perfon  Happy,  who  mult 
by  and  by  change  the  Scene,  and  pafs  into  a  final 
State,  and  of  longer  in  Duration,  of  the  extreameft 
Want,  and  the  moft  exquifite  Pain.  No  ;  He 
is  the  truly  happy  Man,  who  ends  happily  j  who, 
whatever  be  his  prefent  Circumftances,  fhali  anoii 
pofiefs  all  that  is  agreeable  to  him,  without  anj^ 
Mixture  of  Uneafinefs,  or  Fear  of  his  evet 
altering  his   Condition  for  the  worfe. 

Now,  it  is  the  blefled  Defign  of  the  divine 
Commandment,  to  lead  us  unto  this  happy  Endj 
to  render  our  final,  and  laft.  State  in  which  we 
Ihall  exift  longeft,  and  from  which  we  Ihall  know 
no  Alteration,  a  State  of  true  Pleafure,  and  endlefs 
Satisfaflions,  to  us.  'Tis  this  that  informs  us 
of  a  State  of  lijpream,  and  endlefs.  Glory,  and 
Happinefs,  to  be  enjoyed  in  the  future  Worlds 
after  a  Period  is  put  to  the  prefent  Life  -,  without 
which  Information  we  fhould  have  had  no  juft 
Conceptions  about  it.  (r)  Our  Saviour  JESUS 
CHRIST,  who  hath  abolijhed  Death,  hath  troughs 
Life,  and  Immortality,  to  Light,  through  the  G of- 
pel.  {s)  The  Hope  which  is  laid  up  for  you  in 
Heaven,  whereof  ye  heard  before  in  the  Word  of  the 
Truth  of  the  GofpeL 

(r)   2.  7im.  i.    jo.      (;)   Col.    i.    5, 


146    'The  Excellency  of  the  Serm.  VI. 

This  fbew  us  how,  and  by  what  means,  this 
happy  State  is  procured  for  i]«;,  namely,  by  JE- 
SUS CFiRI'^T,  who,  {t.joraf^nuch  as  the  Chil- 
dren are  i  'artakers  cf  FUJI}  and  Bloody  Hwifelf  alfo 
likewife  *n.:k  part  of  the  fame,  that,  thro*  Death,  he 
might  dejt)  oy  him  tkot  had  the  Power  of  Death,  that 
is  the  Devil :  b>  vv  '-;o;e  Blood  we  have  Boldnefs 
to  enter  into  the  llohejl  («),  hy  a  new,  and  living 
Way  He  ha  h  confecraledjcr  us,  thro'  the  Vail,  that 
is  to  fay.  His  F'l^j  :  who,  (w)  as  our  Fore- Run- 
ner, is  for  us  enured  within  the  Vail,  and  (s)  will 
come  again,  and  receive  us  unto  himfelf,  that  where 
He  is,  there  we  may  be  alfo. 

This  Ihews  u^  the  Path  Way  leading  unto 
Life,  and  acquaints  us  with  thofe  Terms,  which 
GOt)  hath  prefcribed,  to  be  comphed  with  by 
us,  in  Order  to  our  fafe  Arrival  at  this  happy 
State  ;  that  (^y)  He  that  believeth,  and  is  baptized^ 
fhall  be  faved  ;  and  he  that  believeth  not  fhall  be 
damned  :  that,  (z)  they  that  hear  His  Voice,  and 
follow  Him,  He  will  give  unto  them  eternal  Life^ 
and  they  fhall  never  perifh  ;  that,  {a)  it  is  by  pa^ 
tieitt  Continuance  in  the  IVay  of  IVell- doing  that  we 
are  to  feek  for  Glory,  Honour,  and  Immortality, 
and  fhall  obtain  Eternal  Life. 

*Tis  this  alfo  that  qualifies  us  for  the  Enjoy- 
ment of  the  promifed  Felicity,  by  pourtraying 
the  Lineaments,  and  Charafters,  of  the  Divine 
Image  upon  our  Souls,  and  making  of  us  like 
to  GOD,  and  meet  for  the  Inheritance  of  the 
Saints  in  Light  -,  thus  'tis  the  Word  of  Truth, 
the  Gofpel  of  our  Salvation  {b)  ;  'tis  (c)  the 
Light  of  the  Glorious  Gofpel  of  Christ,  that  Jhinetb 

{()  Heb.  \\.  14..  (u)  Bel.  X.  19,  20,  [n^:)  Heb.  vi.  zo* 
(x)  Job.  xiv.  3.  (y.)  Mar.  xvi.  16.  {z)  Job.  X. 
27,  28.  (a)  Rom.  ii.  7.  {b)  Eph.  i.  13.  {c)  z 
Cor.  iv.  4,    6. 

into 


Sefm.  VI.  Divine  Commandment,  147 

into  our  Hearts^  to  give  us  the  Light  of  the 
Knowledge  of  the  Glory  of  GOD  in  the  Face  of 
Jefus  Chriff  -,  and  (d)  we  are  made  Partakers  of 
His  Promife  in  Chrifl,  by  the  Gofpel. 

And  finally,  it  is  this  that  affures,  and  con- 
firnls,  this  Happinefs  to  us,  and  according  to 
which  we  Ihall  receive  our  future  Reward  ;  [e) 
This  is  the  Promife  He  hath  promifed  us,  even  e- 
ternal  Life  ;  (/)  If  ye  know  thefe  things,  happy 
are  ye  if  ye  do  them  :  and,  (g)  GOD  Jhall  judge 
the  Secrets  of  Men,  by  Jefus  Chrifi,  according  to 
my  Gofpel.  The  whole  Gofpel  is  a  clear  De- 
monftration  that  this  is  the  great  End  and  De- 
fign  of  the  Cornmandment,  to  bring  us  to  the 
full  Enjoyment  of  true  and  compleat  Happinefs  j 
and  therefore  is  it  faid,  {h)  to  he  a  Word  able  to 
fave  your  Souls. 

Thus,  the  Commandment  appears  to  be  ex- 
ceeding broad,  in  that  it  leads  to  compleat  Happi- 
nefs, in  the  World  to  come  ;  and  its  Perfefti- 
on  will  be  more  fully  feen,  by  confidering  the 
Suitablenefs,  the  Fulnefs,  and  the  Durable nefs,  of 
this  Happinefs  to  us. 

I.  The  Suitablenefs  of  this  Happinefs,  'Tis 
a  Felicity  every  way  adapted  to  Our  Nature,  and 
to   our  Condition. 

*Tis  fuitable  to  our  Natures,  fpiritual  as  we 
are  •,  and  this  renders  it  an  happy  State,  in- 
deed, becaufe  therein  is  poflfeffed  what  is  moft 
agreeable  unto  us  •,  fo  that  there  is  no  Jar  between 
our  Nature,  and  the  Objefls  from  whence  our 
Happinefs  refulteth.  It  confifteth  in  fpiritual  En- 
joyments, GOD,  and  CHRIST,  and  holy  An- 
gels, and  the  Spirits  of  juft  Men  made  perfedl  ; 
for  we  fliall  then,  come  to  the  City  of  the  living 

(d)   Eph.  iii.  6.      [c]    Joh,  ii.   25.       (/)  Jok,  xiii.     17. 
(y)   Rom.  ii.   16.     [h)   Jam.   i.   2I. 

L  2  QOD 


148     The  Excellency  of  the  Se  r  m .  VI. 

GOD,  to  the  heavenly  Jerufalem,  to  the  Spirits  bf 
Juji  Men  made  ferfe^,  to  the  innumerable  Compd- 
fry  of  Jngels,  to  the  general  JJfembly,  and  Church 
of  the  Firjl-horn,  and  to  GOD  the  Judge  of  all,  and 
to  JESUS  the  Mediator  {i).  The  Pleafure,  Sa- 
tisfadion,  and  Joy,  are  all  the  moft  fpiritual,  as 
are,  in  fome  Meafure,  the  lefTer  Degrees  of  it, 
which  the  Saint  experiences  here  :  our  Bodies 
themfelves  will  then  be  fpiritualifed,  and  be  no 
more  capable  of  the  carnal  Joys  which  now  af- 
fed:  them.  The  Services,  and  Employments,  of 
Heaven  are  fpiritual  alfo  -,  Hallelujahs,  and 
Praife,  and  the  higheft  Devotion,  being  the 
Work  of  Saints,  and  Angels,  throughout  an  end- 
lefs  Eternity. 

'Tis  an  Happinefs  fuited  to  our  Condition  and 
Circumftances,  and  contains  in  it  a  perfect  De- 
liverance from  all  Evil,  both  of  Sin,  and  of  Pu- 
nilhment.  For,  there  entreth  into  the  holy  City 
above,  nothing  that  defileth,  or  ivorketh  Jbominati- 
on,  or  maketh  a  Lye  (k).  The  holy  Soul  will 
carry  no  Remainders  of  Corruption  with  hirn 
there,  to  difcompofe,  or  pollute,  his  Mind,  and 
marr  the  PJeafancy  of  his  Society,  and  Converfe  ; 
nor  fhall  any  tempting  Devil  there  invade  him, 
but  there  is  perfed  Harmony,  and  perfed 
Purity. 

There  no  Sorrow  fhall  difturb  us,  but  (/)  GOD 
fhall  ivipe  away  all  Tears  from  our  Eyes  ;  and 
there  fhall  be  no  mere  Death,  neither  Sorrow,  nor 
Crying,  neither  fhall  there  be  any  more  Pain.  V/e 
fliall  then  be  fubjed  to  none  of  thofe  afflidive 
Evils,  which  our  Lives  here  are  often  imbittered 
with  ;  nor  fhall  the  Second  Death  have  any  Power 
over  us  (m). 

(/■)   Heh.  xiJ.   21.   24.       {k)  R.'v.  xxi.   17.       (/)   Rtv.  xxi, 
4.     {m)  Rtv.   XX.  6. 

This 


Serm.  VI.  Divme  Commandment,  1 49 

This  happy  State  confifteth  in  the  Poffeflion 
of  a  fiiitable  Good,  what  a  rational,  and  im- 
mortal, Soul  craves  after,  and  is  delighted  in. 
Then  GOD  Ihall  be  all  in  all  unto  the  Soul «,  and 
the  PofTeflion  of  him,  who  is  the  Perfeflion  of 
Beauty,  will  be  fuch  an  agreeable  Happinefs, 
that  the  Soul  can  wifh  for  nothing  in  Heaven 
befides  him.  Then  the  dear  Objeft  of  our  Af- 
fedtion,  who  hath  fo  loved  us  as  to  give  himfelf 
for  us,  to  wafh  away  our  Sins  in  his  own  Blood, 
will  forever  appear  before  us,  not,  as  on  Earth, 
with  a  Crown  of  Thorns,  and  his  Vifage  marr*d 
more  than  any  Man's,  but,  in  all  the  radiant 
Luftre  of  an  enthroned  Redeemer,  furrounded 
with  the  glorious  Retinue  of  the  heavenly  Hoft, 
fhouting  their  loud  Hofannahs  to  the  incarnate 
Son  of  GOD ;  and  the  Sight,  and  Enjoyment 
of  him,  whom  here  we  have  not  feen,  but  loved, 
will  be  the  continual  Satisfafbion,  and  Delight, 
of  the  holy  Soul  ;  whofe  devout  Breathings  now 
are,  like  that  of  the  Pfalmijly  {n)  Whom  have  I  in 
Heaven  but  thee,  and  there  is  nothing  on  Earth 
that   I  defire  befides  thee. 

2.  This  Happinefs  is  moft  full  and  fufficient, 
anfwerable  to  our  Wants,  and  our  moft  enlarged 
Defires.  'Tis  not  only  fuitable  unto  our  Nature, 
but  there  is  enough  of  it,  and  to  fpare.  There 
is  fuch  a  Fulnefs,  in  the  Happinefs  of  Heaven-, 
that  the  Soul  cannot  polTibly  need  any  thing  more, 
to  render  it  poffefled  of  true  and  unfpeakable 
Felicity,  and  that  far  beyond  what  are  it's  prefent 
moft  raifed  Expeiflations,  and  earneft  Cravings. 
For,  (d)  Eye  hath  not  feen,  nor  Ear  heard,  neither- 
hath  it  entred  into  the  Heart  of  Man  to  conceive^ 
how  great  things  GOD  hath  laid  up^  for  them 
that   love  him. 

(nj  Pf.  Ixxiii.  25.       (0)  i  Car.  ii.  9. 

L  3  FulneSa. 


150  The  Excellency  of  the  Serm.  VI. 

Fulnefs,  and  Sufficiency,  are  very  necelTary  In- 
gredients in  true  Happinefs.  For,  let  a  Man's 
Poffeflions  be  what  they  will,  yet,  if  they  are 
rot,  equal  to  his  Defires,  he  is  miferable,  in  the 
Mid  ft  of  his  greateft  Abundance  •,  becaufe  his 
Deftres^  of  what  he  has  not,  and  cannot  have,  will 
he  a  continual  torment  to  him.  But  here,  in  the 
Happinefs  of  the  future  World,  there  is  an  im- 
menfe  Fulnefs  j  not  Streams  only,  but  Rivers  of 
Pleafure,  not  Abundance  only,  but  Fulnefs  of 
Joys,  which  are  at  GOD's  Right  Hand  (p).  'Tis 
a  Satisfying  Fulnefs,  which  compleatly  fills  every 
Appetite  of  the  Soul  -,  and  more  -,  the  holy  Soul 
enters  into  the  Joy  of  his  Lord  (q).  He  is  fwal- 
lowed  up  with  ineffable  Delights  and  Satisfac- 
tions. 

In  fhort  •,  There  is  enough  in  GOD,  and 
CHRIST,  and  Heaven,  to  fatisfy  all  the  Ap- 
petites of  the  innumerable  Hofts  of  Heaven  ; 
and,  whilft  each  particular  Believer  fliall  have  a? 
much  as  he  can  contain,  there  remains  an  infinite 
Ocean  of  Delights  behind,  from  whence  all  the 
glorified  Angels  derive  their  unutterable  Joys, 
and  yet,  there  is  no  more  of  an  Abatement,  and 
lowering,  of  the  Fountain,  than  if  there  were  none 
of  thofe  Miriads  of  Streams  continually  iffuing 
from  it,  which  everlaftingly  delight  thofe  happy 
Spirits. 

3.  Laftly  ',  to  render  this  Happinefs  truly  com- 
pleat,  it  fhall  never  have  an  End.  The  Happi- 
nefs, which  the  divine  Commandment  leads  us  to, 
not  only  fucceeds  to  that  mixed  Condition  which 
attends  us  while  we  are  in  this  World,  and  is  our 
lad  Stage,  after  which  we  fhall  know  no  other 
State,  but  it  will  abide,  and  continue,  with  us, 
throughout  an  endlefs  Duration  ;    and  this  renders 

(/)  Pf.  xvi.  II.     ^'7j  MaitL.  XXV.  21. 

it 


Serm.  VI.  Divine  Commandment.  151 

it  a  State  of  Happinefs  indeed.  A  fliort  Fit  of 
Eafe,  following  upon  a  much  longer  one  of  Pain, 
is  exceeding  pleafant  j  and  how  greatly  would 
the  Pleafure  be  enhanfed,  could  we  befure  the 
Pain  would  return  no  more  upon  us  ?  What 
then  will  the  long,  the  uninterrupted,  the  endlefs 
Delights,  and  Pleafures,  of  Eternity  be  ?  How 
Ravifhing  !  how  Tratifporting  !  mult  it  be,  for 
the  Soul  to  feel  itfelf  in  the  full  PoflefTion  of  perfeft 
Tranquility,  encircled  with  all  that  is  entertaining, 
and  delightful  to  it,  and  co  be  able  to  look  For- 
ward, and  be  affjred,  that  this  State  will  continue 
forever  and  ever  ?  This  is  the  Condition  of  the 
happy  Spirits  in  the  heavenly  World.  The 
Rivers  of  Pleafures  at  GOD's  Right  Hand  con- 
tinue to  flow,  and  will  do  fo  forever  and  ever. 
Nothing  fhall  be  able  to  dam  up  the  flowing 
Stream  ;  no  Duration  will  be  fufficient  to  run  it 
dry  ;  but,  throughout  an  endlefs  Eternity,  the 
Happinefs  will  remain,  and  increafe,  upon  the 
obedient  Soul  ;  and  the  more  he  receives,  the 
more  capable  will  the  enlarged  Mind  be  of  ad- 
vanced Degrees  of  it,  and  be  perpetually  as  filled, 
as  it  is  extended,  without  ever  being  cloyed,  or 
the  leafl:  Diminution  of  the  Felicity. 

The  great  Author,  and  Objefl,  of  this  Happi- 
nefs is,  from  everlajling  to  everlafting  (r)  -,  and 
this  Felicity  can  no  more  ceafe  to  flow  from  him, 
upon  Suppofition  of  a  Subjefl  capable  of  receiv- 
ing it,  than  He  can  ceafe  to  have  a  Being. 

The  joyful  Partakers  of  this  Happinefs  are 
purified,  immortal  Spirits  (i),  and  immortal  Bo- 
dies (/)  alfo,  and  confequently  the  Happineis  it. 
felf  muft  needs  be  everlafting. 


(r)     Pf.     XC.     2. 

(s)     Matth.  X.     28. 

0)     B    €cn. 

XV,     53, 

L4 

HeaQQ. 

1^2  7%e  Excellency  of  the  Serm.  VL 

Hence  the  Seat  of  this  Bleflednefs  is  ftiled, 
an  everlafting  Habitation  (u),  an  Houfe,  not  made 
with  HandSy  eternal  in  the  Heavens  (w)  ;  and 
the  blefled  State  is  termed,  eternal  Life  {x). 

Thus  we  fee  that  the  Happinefs  of  the  future 
World  is  perfedt  and  compleat,  being  fuitable,  full, 
and  endlefs  ;  and  that  it  is  the  great,  and  noble 
End,  and  Defign,  of  the  Divine  Commandment, 
to  bring  us  to  all  of  this  Happinefs,  and  fix  us 
in  it  :  hence  faid  our  Saviour,  (y)  I  have  not 
fpoken  of  myfelf,  but  the  Father  which  fent  me^  He 
gave  Me  a  Commandment ^  what  I  fhould  fay^  and 
what  Ijhould  fpeak  ;  and  I  know  that  his  Com- 
mandment is  Life  everlaffing. 

Thefe  Things  fhew  us,  that  the  Divine  Com- 
mandment is  exceeding  broad,  confidered  as  to  its 
gracious  End  and  Defign,  which,  we  fee,  is  to 
perfeft  our  Nature,  and  compleat  our  Happi- 
nefs ;  which  none,  nor  all,  of  the  Creatures  are 
able  to  Effedl.  There  remaineth  one  Head  more 
to  be  fpoken  to,  which  I  Ihall  more  briefly  go 
over,  and  conclude  the  do6lrinal  handling  of 
thefe  Words,     viz. 

V.  The  Commandment  of  GOD  will  appear 
exceeding  broad,  if  we  confider  its  Duration,  that 
it  forever  abideth.  Duration  addeth  greatly  to 
the  Worth  and  Excellency  of  Things  which  are 
otherwife  valuable.  'Tis  This  that  renders  Gold 
the  mod  precious  of  Metals,  in  the  Eftimation  of 
Mankind,  that  it  is  lefs  Subjedl  to  Corruption, 
and  Lofs,  by  Ruft,  or  to  Deftrucftion,  by  the  fe- 
vered Trial  the  Fire  can  make  upon  it,  and 
fo  is  of  a  more  durable  Nature,  than  any  other. 
And  this  ft?mps  a  peculiar  Excellency,  and  Dig- 
nity, upon  the    Commandment,    Law,  or  Word 

{u)  luk.  xvi.  9.      [nv)   2    Csr.  V.    i.      (.r)    Rem.  vi.    zz. 
0)  Job.  xii.  49,   c,o. 

of 


# 


Serm.  VI.  Divine  Com?nandment,  153 

of  GOD,  that,  when  all  the  Objeas  of  Senfe 
are  fading,  and  perifhing,  in  their  Nature,  yet 
That  remaineth  fixed,  permanent,  and  abiding, 
and  continueth  ftedfaft  forever  :  for,  who  fliall 
change  what  the  infinitely  great  and  wife  GOD 
has  determined  ;  or,  alter  the  Thing  that  hath 
gone  out  of  His  Mouth  ?  {z)  All  Flejh  is 
Grafs^  and  the  Goodlinefs  thereof  as  the  Flower 
of  Grafs  •,—  the  Grafs  withereth,  the  Flower  fad- 
eth,  but  the  Word  of  our  GOD  fhallfiand  forever. 
Particularly, 

I.  It  may  not  be  improper  to  obferve,  the 
permanent  Duration  of  that  excellent  Book, 
which  containeth  the  Commandment  of  GOD, 
and  handeth  to  us  the  Revelation  of  the  Divine 
Mind  and  Will  unto  the  World.  However  the 
firft  Ages  of  the  World,  under  the  Advantage 
of  the  Longevity  of  the  Patriarchs,  might  hav€ 
the  Knowledge  of  what  GOD  had  revealed, 
handed  down  from  Father  to  Son,  in  a  traditionary 
Way,  fufficiently  certain,  to  guide  them  in  their 
Conduft  ;  Yet  as  thofe  Revelations  multiplied, 
and  the  Life  of  Man  was  fhortened,  the  divine 
Wifdom  faw  it  neceffary,  to  dired:  to  a  Colledlion 
of  thefe  Revelations,  (  as  far  as  there  was  Oc- 
cafion,  )  and  committing  them  td  Writing,  by 
Men  under  the  Infpiration  and  Guidance  of  the 
divine  Spirit  ;  that  there  might  be  a  more  certain 
Conveyance  of  the  various  Truths,  and  Duties, 
neceffary  to  be  believed,  and  praftifed,  to  fucceed- 
ing  Generations,  than  the  Brevity  of  Life,  Defefls 
of  Memory,  and  finifter  Defigns  of  multiplied 
Nations  of  Men,  would  admit  of ;  and  accord- 
ingly, all  that  GOD  has  feen  meet  to  reveal,  and 
thought  proper  to  preferve,  through  the  Series  of 
the  Old-Teftament,  and  the  New,  until  the  facred 

(z)  Ifa.  xl.  6,  8. 

Canon,' 


154  ^^  Excellency  of  the  Serm.  VI. 

Canon,  the  Rule  of  our  Faith,  and  Manners, 
was  compleated,  and  there  was  no  Occafion  for 
any  New  Revelation,  has  been,  at  different  Times, 
colledted,  and  put  into  Writing,  and  is  contained 
in  that  Book  we  call  THE  BIBLE,  the  Book  of 
Books. 

Now,  it  is  a  Matter  well  worthy  of  our  Obfer- 
vation,  for  us  to  confider,  after  what  a  wonderful 
Manner,  this  holy  Book,  containing  the  Com- 
mandment, Law,  and  Word,  of  our  GOD,  has 
been  preferved,  and  handed  down  to  us,  through 
fo  many  Generations  ;  notwithftanding  all  the 
Malice  and  Spite,  the  Rage  and  Fury,  of  the 
World  againft  it.  "When  Mofes  beheld  a  Bufli 
burning  with  Fire,  and  yet  not  confumed,  it  filled 
him  with  Wonder  •,  and  he  faid  upon  it,  [a)  I 
will  now  turn  aftde^  and  fee  this  great  Sight,  why 
the  Bujh  is  not  burnt.  That  the  Word  of  GOD 
has  continued  to  this  Day,  after  having  endured 
fo  many  Ages  fiery  Trial  ;  and  all  the  Flames, 
which  the  Lufts  of  Men,  and  Rage  of  Devils, 
have  kindled  againft  it,  have  not  been  able  to 
confume  it,  is  little  lefs  wonderful  and  furprifing. 
For  it  is  very  certain,  that  there  is  no  Book  in 
the  World  fo  direftly  contrary  to  the  Kingdom, 
and  Intercft,  of  the  Devil,  as  our  Bible  is  -,  no 
Book  fo  diametrically  oppofite  to  the  carnal 
Views,  and  fenfual  Pleafures,  of  Mankind,  that 
gives  fuch  a  Check  to  their  moft  violent  In- 
clinations, that  fo  pungently  touches  them  in 
the  moft  tender  Point,  by  thwarting  and  difturb- 
ing,  of  them,  in  their  moft  pleafing  Gratificati- 
ons, as  this  Book  does,  by  the  ftridl  Holinefs, 
and  Purity  of  its  Dodrines,  and  Laws  •,  and 
therefore  it  would  be  no  ftrange  Thing,  but 
what  might  be  cxpecfted,  that  Earth  and  Hell 

(n\  Exod.  iii.  •^o 

lliould 


Serm.  VI.  Divine  Ccmmardmer.t.  155 

fiiould  combine  together,  in  their  utmoft  Endea- 
vours, to  deftroy  tiiis  holy  Book  frcm  off  the 
Face  of  the  Earth,  that  there  may  be  no  more 
a  Remembrance  of  it  among  Meii.  And  accord- 
ingly, the  Enemy  have  made  their  :  crce  Affaults 
upon  the  Bible  \  there  have  bee  •  ;  jblick  Orders, 
and  vigorous  Attempts,  from  i  >  uling  Powers 
of  the  Earth,  to  call  in,  and  burn,  and  deftroy, 
all  the  Copies  of  this  Book  of  CjOD  ;  and  yet 
it  has  outlived  all  the  Spite,  and  Fury,  of  its 
perfecuting  Adverfaries  ;  and  has  been  tranflated 
into  moft  Languages,  and  fpread  over  many  and 
"iriighty  Nanons.  While  innumerable  Wridngs, 
of  merely  humane  Compofition,  though  greatly 
valued  by  the  World,  have  been  eaten  out,  and 
totally  devoured  by  the  Iron  Teeth  of  Time, 
thefe  facred  W^ritings,  though  the  firft  born  of 
Writings,  have  remained  firm,  and  fecure,  through 
all  Ages,  to  this  Day  -,  and  no  Attempts  of  He- 
reticks  to  corrupt  them,  have  been  able  to  pre- 
vail againft  them,  but  the  Impofture  has  foon 
been  difcovered,  and  the  canonical  Books  pre- 
ferved  pure,  and  uncorrupt,  in  every  material 
Article,  to  our  Times:  though  probably  there 
may  be  fome  literal,  and  lefs  material  Errors, 
through  the  Miftakes  of  Tranfcribers,  and  Typo- 
graphers, eafily  difcerned  and  correded.  So  the 
Word  of  GOD  abideth  forever,  and  Ihall  do  fo 
as  long  as  the  World  laftetli.  And  it  is  no 
weak  Argument  of  the  divine  Original  of  our 
Holy  Bible,  that  fuch  a  peculiar  Care  of  divine 
Providence  has  been  fo  evidently  manifefted  in  the 
Prefervation  of  it,  as  has  baffled  all  Endeavours 
to  fupprefs,  and  deftroy  it. 

If  we  take  a  View  of  the  feveral  Matters  con- 
tained in  our  holy  Bible,  we  fhall  fee  that  they 
are  permanent  and  durable,  1  do  not  mean  now 

the 


1^6  n^e  lExcellency  of  the    Serm.  VI. 

the  hiftorical  Part  of  the  Bible,  (tho*  even  that, 
being  once  true,  remaineth  forever  fo,)  but  I 
intend  thofe  Parts  of  the  Bible  which  refer  to 
our  Duty,  and  our  Happinefs  ;  and,  leaving 
the  moral  Part  to  be  confidered  by  itfelf,  I  fhall 
here  only  touch  upon  fome   other  Heads. 

Thus,  if  we  confider  the  feveral  Revelations 
coijtained  in  the  facred  Oracles,  we  fhall  find, 
that,  hov/ever  they  may,  many  of  them,  com- 
prife  fuch  deep  and  myfterious  Do6lrines  in  them, 
as  the  greateft  Search  of  the  humane  Under- 
ftanding  is  not  able  to  comprehend,  yet,  they 
are  fuch  fure  and  certain  Truths,  as  will  remain 
forever  immutably  the  fame  :  fo  that  we  may 
lay  upon  them  all,  [h)  Itb^  Word  is  true  from  the 
Beginnings  and  every  one  of  thy  righteous  Judgments 
endureth  forever. 

Or,  if  we  confider  the  Predi6lions  of  the  holy 
"Writings,  they  will  all  of  them  appear  to  be 
infallibly  certain,  and,  as  many  of  them  have 
been  already  exadly  fulfilled,  fo,  they  all  fhalj, 
in  their  due  Time,  without  faiUng  in  the  leaft 
Point,  receive  their  full  Accomplilhment  -,  and, 
when  they  are  finally  accompli flied,  it  will  re- 
main an  eternal  Truth,  that  they  were  Predidti- 
ons  of  fuch,  and  fuch,  future  Events,  and  that 
the  Event  exaftly  correfponded  with  the  Produc- 
tion. Therefore  the  Prophet  Ifaiah  introduces 
GOD  Himfelf  faying  {c)  I  am  GOD,  and  there 
is  none  elfe  ;  /  am  GOD,  a?td  there  is  none 
like  Me  ,  declaring  the  End  from  the  Beginning, 
{ind,  from  ancient  l^imes,  the  things  that  are  not 
yet  done  ;  faying  my  Counfel  fhall  §fand,  and  I 
mill  do  all  my  Pleafure. 

Or,  if  we  confider  the  Promifes  contained  in 
the  Word  of  GOD,    we    fliall  find,  that  they 

[I>)  PJal.  CSvix.   1 60.  {r\    ///i:.  xh'i.    q,  10. 

are 


Serm.Vi.   Divine  CommandfnenL  157 

are  not  Tea^  and  Nay^  uncertain,  and  indeter- 
minate, Joofe,  and  changable,  but  they  are  all 
of  them  Tea^  and  Amm^  fure,  and  infallible^ 
firmer  than  Mountains  of  Brafs,  and  Ihall  all 
of  them,  without  Exception,  in  due  Time,  and 
in  the  proper  Manner,  be  fulfilled  unto  them 
who  are  intituled  unto  them  ;  being  founded 
upon  the  immutable  Nature  of  GOD,  which 
admitteth  of  no  Variation,  or  Shadow  of  turn- 
ing ;  and  when  they  are  once  fulfilled  are 
made  good  forever.  Hence  the  Pfalmift  faid, 
{d)  Forever,  O  Lord,  Tby  Word  is  fettled  in 
Heaven  ;  Thy  Word  of  Promife  is  ratifyed 
and  confirmed  in  Heaven  j  ^hy  Faithfulnefs  is 
unto  all  Generations. 

So  the  Religion,  taught  us  in  the  Word  of 
GOD,  abideth  forever.  Whatever  have  been 
the  Alterations  in  the  external  Modes,  Rites, 
and  Ceremonies,  of  the  true  Religion,  which 
came  down  from  Heaven,  yet,  as  to  the  Sub- 
ftance  thereof,  it  has  been,  and  ever  will  be, 
invariably  the  fame  ;  therefore  it  is  called^  {e) 
the  Way  everlafiing^  and  (/)  an  everla§iing  Co- 
venant. For  there  never  was,  nor  ever  will  be, 
any,  from  amongft  the  finful  Children  of  Men, 
received  into  the  Favour  of  GOD,  but  through 
a  Mediator,  making  himfelf  an  Offering,  and 
Sacrifice  for  Sin  ;  and  by  a  fincere  turning 
from  all  Wickednefs,  and  patient  Continuance 
in  the  Way  of  Welldoing.  The  Terms  of 
BlelTednefs  are  forever  the  fame. 

I  may  add,  the  BlefTed  EfFed  of  the  Word 
of  GOD,  upon  the  hearts  of  Men,  is  perma- 
nent and  abiding.  That  divine  Work  wrought 
upon  the  Soul  of  a  Sinner,    whereby  he  is  be- 

(^    Pfal.  cxix.  89.       [()    Pjal.  CXJWcix.  14.       (/)  I  Chron. 
xvi.  17. 

gotten 


158  The  Excellency  of  the    Serm.  VI. 

gotten  with  the  Word  of  Truth,  and  has  the 
divine  Imaje,  and  Likenefs,  renewed  upon  him, 
in  a  real  thorow  Converfion  to  GOD,  fhall  ne- 
ver perifh  and  come  to  nothing,  but  be  per- 
feded  unto  the  Day  of  CHRIST  -,  He  that 
hath  begun  the  good  Work,  will  take  care  of 
the  Compleating  of  it  ;  and  the  divine  Life, 
introduced  into  the  Soul,  here,  by  the  Vehicu- 
lum  Spiriius^  the  Chariot  of  Salvation,  fhall  pafs 
over  into  eternal  Glory.  However  frail  the  Be- 
liever may  be  in  himfelf,  and  fubjedl  to  many 
Weakneffes,  and  Falls,  yet,  the  divine  Power 
which  has  taken  PoiTeffion  of  him,  will  not  be 
forced  to  lee  go  it's  Hold,  but,  will  uphold^  and 
preferve  him  ;  and  none  fhall  be  able  to  pluck 
him  out  of  the  Redeemer's  Hands.  The  Seeds 
of  divine  Grace,  planted  in  the  renewed  Soul, 
are  incorruptible,  immortal,  and  fhall  never  die^ 
but  flourifh  forjver  and  ever.  Hence  we  read  (g) 
of,  hing  born  again,  not  of  corruptible  Seed,  but 
of  incorruptible .  by  the  Word  of  GOD,  which 
livetb  and  abideth  forever. 

3.  The  preceptive  Part  of  the  divine  Command- 
ment is  of  Everkfting  Duration.  I  m.can  the 
moral  Part  of  GOD's  Law.  For,  though  pofitive 
Precepts,  depending  upon  the  Will  of  the  Law- 
giver, and  the  variable  Circumftances  of  the 
Subje6l,  are  alterable,  at  Pleafure,  and  as  thofe 
Circumftances  are  changed,  yet,  the  moral  Pre- 
cepts, which  flow  from  the  immutable  Nature  of 
GOD,  and  the  conftant  Nature,  and  Relation,  of 
Man,  remain  forever  invariable.  So  the  Divine 
Commandment  was  a  Commandment  unto  Adam* 
a  Law  unto  Ifrael,  and  is  fo  to  us  Gentiles,  fince* 
through  the  tender  Mercy  of  the  moft  High* 
the  Light  of  Ifrael  is  rifen  upon  us.     So  that  the 

(g)  1  P(t.  1.23. 

divine 


Serm.VI.  Divine  Commandment.    159 

divine  Commandment  endureth  throughout  all 
Ages,  as  well  as  extendeth  to  all  Perfons.  Hence 
the  Pfalmijl  faid,  (h)  concerning  thy  Tefiimonies^ 
I  have  known  of  old,  that  thou  haft  founded  them 
forever  :  they  are  defigned  to  endure  forever, 
and  are  infinitely  more  unchangable  than  the 
Laws   of  the   Medes  and  Perfians. 

Yea,  the  Divine  Commandment  is  eternal 
Verity,  founded  upon  the  infinite  Perfeftions  of 
the  Divine  Nature,  to  which  nothing  can  be 
added,  from  which  nothing  can  be  wanting, 
and  therefore,  like  the  divine  Nature  itfelf, 
fhall  endure  throughout  all  Generations,  and  to 
an  endlefs  Eternity.  Hence  faid  our  Saviour, 
(i)  Till  Heaven  and  Earth  pafs  away,  one  Jot^ 
or  one  Tittle,  fhall  in  no  wife  pafs  from  the  Law. 
"  The  moralLaw  is  unchangable,immutable-,  fooner 
"  fhall  Heaven  and  Earth  be  abolifhed,  than  the 
"  Authority,  and  Obligation,  of  the  moral  Law 
"  be  diffolved  f.  For  though  the  Believer,  when 
he  fhall  arrive  at  his  happy  Seat,  may  no  long- 
er be  a  Subjeft  capable  of  yielding  Obedience 
to  this,  or  that,  Part  of  the  Commandment  ; 
('which  was  adapted  unto  him,  while  he  was 
on  Earth,)  yet,  this  argueth  no  Alteration  in 
the  Commandment  itfelf,  much  lefs  a  nullifying 
of  it  ;  the  Commandment  abideth  flill,  and 
forever,  the  fame  •,  becaufe  the  natural,  and 
necefTary,  Refult  of  thofe  Perfedions  which  e- 
ternally  centre  in  GOD  ;  fo  that  if  there  were, 
through  an  whole  Eternity,  a  capable  Subjeft, 
every  Part  of  the  Commandment,  including 
Moral  Duty,  would  forever  remain  in  Force  % 
but  it  only  argueth  a  Change  in  the  Subject, 
and  that,  becaufe  of  his,  then,  advanced  State, 
and    Condition,    this,    or    that,    Part     of    the 

{h)  Pf.  cxix.    152.      (r)  Maith.V.   1 8.     ^  Mr.  Bur  kit. 

Com- 


i6o  The  Excellency  of  the  Seriii.  VL 

Commandment     would    have    no    Relation    to 
him. 

To  give  an  Inftance,  in  that  Repentance,  and 
Sorrow  of  Soul  for  Sin,  which,  here,  is  the  great 
Duty  of  every  Chriftian  :  Thefe  are  the  na- 
tural Refult  of  the  Perfeftions  of  GOD,  confi- 
dered  in  Relation  to  a  fmful  Creature,  as  yet  a 
Capable  Sobjeft  of  Mercy  •,  and  therefore  they 
forever  remain  good,  in  themfelves,  though,  iri 
Heaven,  there  is  no  Sinner  to  yield  Obedience 
to  them,  nor,  in  Hell,  any  that  are  the  capable 
Subjects  of  Mercy.  Though  there  may  be  an 
Alteration  in  the  Capacity,  and  Relation,  of  thfe 
Subjefl,  by  which  Means  he  is  no  longer  held  under 
Obligation  to  perform  fuch,  or  fuch  a  Duty  \  that 
is,  is  not  under  Obligations  to  obey  a  Law  which 
was  not  made  for  him  j  yet  there  can  be  no  Alte- 
ration, flriaiy  fpcaking,  in  the  Nature  of  the  Di- 
vine Commandment  -,  which  is  unchangeable^ 
as  GOD  himfelf  is.  So  that  there  is  an  eierna! 
Excellency  in   the  Divine  Commandment. 

Thus,  I  have  fhewed  you,  the  Command- 
ment of  GOD  is  exceeding  broad,  confidered  in 
the  Excellency  of  its  Original  ;  it's  Nature  \  and 
the  Extent  of  it,  to  every  Man,  and  to  our 
whole  Duty  ;  in  it's  great  End  and  Defign, 
to  perfect  our  Nature,  and  make  us  compleatly 
happy  ;  and  in  it's  eternal  Duration  ;  And, 
upon  the  Whole,  we  fee,  with  what  good  Rea- 
fon  the  Pfalmijl  faid,  /  have  feen  an  End  of  all 
Perfeclion,  but  thy'  Commandment  is  exceeding  broad. 

I  muft  now  leave  the  Improvement  of  thefe 
things  to  a  farther  Opportunity,  GOD  willing  ; 
Confider  what  you  have  now  heard,  (or  read,) 
end  the  LORD  give  you  Underjianding  in  all 
things., 

SERMON, 


Scvm.Yll.  Dhlne  Commandment,  i6i 


SERMON      VIL 


PSALAI     CXIX.     96. 

/    /jave  feen    an   End  of  all  Per- 

feEimi   ;     but  thy    Commandment 
is   exceediftg-   broad. 

THE  laft  Opportunity  I  had  of  difcourfing 
to  you  from  thefe  Words,  I  finifhed  what 
1  had  to  fay  upon  the  Second  DofVrine  ; 
viz.  That  the  Commandment  of  GOD  is  exceeding 
broad  :  under  which  I  have  fhewed  the  ex- 
ceeding Breadth,  or  very  great  Excellency,  of 
the  Divine  Commandment,  in  its  Original,  the 
Subjefl-Matter  of  it,  it's  Extent,  the  noble  End 
and  Defign  of  it,  and  in  its  Duration  :  and  I 
fhall  now  proceed  to  make  fome  fuitable  Im- 
provement of  what   has  been  faid. 

Ufe  I.  And  the  firfl  Ufe  of  this  Doctrine  may 
by  Way  of  Information,  to  inftrud:  and  teacli 
us,  and   that  in   feveral  things.     As, 

I.     This    Dodiine  may    ferve   to     teach   us, 
the  wonderful  Goodnefs,  Mercy,   and    CompafTi- 
on,   of  GOD  to   a   miferable  World.     The   ex- 
ceeding  Breadth  of  the   Divine   Commandmcnr, 
M  w(j 


i62  7'he  Excellency  of  the  Serm.  Vll. 

we  have  feen,  lies  very  much  in  the  gracious 
Ends  and  Defigns  of  it,  which  are  to  correal 
the  Diforders  of  our  Nature,  and  to  make  hap- 
py Creatures  of  us  ;  and  fince  thefe  are  the 
excellent  Defigns  of  the  Divine  Commandment, 
what  GOD  aims  at  by  it  ;  and  .what  it  is 
admirably  adapted  unto,  we  have  from  hence 
a  clear  Conviftion  of  the  abundant  Mercy, 
Goodnefs,  and  Compaffion,  of  GOD,  to  fallen 
miferable  Sinners,  in  fo  highly  favouring  of  us, 
as  to  make  fuch  a  Revelation  of  his  Mind  and 
Will  to  us,  as  may  happily  recover  us  from 
our  lapfed  Condition,  the  Sinfulnefs,  and  the 
Mifery  of  it.  GOD  might,  if  He  had  fo 
pleafed,  have  left  us  in  the  Condition  of  fal- 
len Angels,  to  whom  He  has  made  no  fuch 
new  Dilcoveries  of  his  Mind  and  Will,  as  af- 
fords any  Diredlion,  and  Encouragement,  unto 
them,  to  return  to  their  Duty  to  Him,  with 
the  AfTurance,  of  their  being  forgiven  their 
pail  OiTtnces,  and  received  into  his  fpecial  Fa- 
vour, in  Cafe  they  do  fo  :  v.'hereas  he  has 
been  pleafed  to  deal  quite  otherwife  with  us, 
and  has  given  us  His  Word,  his  Command- 
ment, the  Revelation  of  his  Will  concerning 
us,  that  hereby  we  might  be  diredled  in  the 
whole  of  our  Duty,  both  as  to  Faith,  and  Man- 
ners, and  that  we  might  have  all  imaginable 
Encouragement,  to  return  to  him,  and  careful- 
ly attend  our  Duty,  from  the  fullefl  AfTurances, 
that,  through  the  Mediation  of  his  dear  Son, 
He  is  moft  ready  to  admit  us  into  his  Friend- 
fhip,  and  bellow  upon  us  all  the  Happinefs 
we  are  capable  of  receiving.  What  Obligations 
could  the  divine  Majefly  be  under  to  Creatures 
that  had  loft  their  Redlitude,  and  forfeited  his 
Favour,  by  the  A(fl  of  their  own  Will,  to  en- 
tertain 


Serm.VII.  Divine  Commandment,  163 

tertain  one  kind  Thought  of  recovering  them 
from  that  Death,  and  Hell,  which  was  their 
jnft  Due,  and  to  give  Light  and  Inftrudion 
to  them,  to  guide  their  Feet  into  the  Way  of 
Peace  ?  And  what  is  there  to  move  the  in- 
finitely great  GOD,  who  needs  us  not,  neither 
can  be  benefited  by  us,  thus  to  diftinguifli  us 
with  his  kind  Regards  to  us  ?  What,  but 
the  pure  Goodnefs  of  his  Nature,  his  free  and 
rich  Mercy,  and  Compaffion  ?  'Tis  becaufe 
he  delighieth  in  Mercy  (a),  that  he  hath  given 
us  his  Commandment,  without  which  our  Con- 
didon  had  been  unavoidably  miferable,  nor  could 
we  have  known  any  poflible  Way  of  helping 
ourfelves. 

It  is  true,  if  v/e  had  been  left  wholly  to  the 
Light  of  Nature,  v;ithout  a  divine  Revelation, 
we  might  have  fpelled  out  fo  much  of  our 
Duty  to  GOD,  and  our  Neighbours,  as  would 
have  rendred  us  altogether  inexcufable  in  the 
Negleft  of  it  :  for  ihe  JVork  of  the  Law  is 
written  in  the  Hearts  of  them,  who  have  not 
the  written  Law,  fo  that  they  are  a  Law  unto 
themfelves,  as  the  Apoflle  difcourfes  {b)  \  and 
fo  much  of  the  invijible  things  of  GOD  is  clear- 
ly feen,  being  underhood  by  the  Things  that  are 
made,  (c)  as  would  have  forever  condemned  us» 
if  we  fhould  not  have  glorified  him  as  GOD  : 
yet  this  natural  Light,  alone,  would  never  have 
been  able  to  have  anfwered  the  great  Defigns, 
of  perfeding  our  Nature,  and  compleating  our 
Happinefs  -,  yea,  I  doubt  not  to  fay,  it  would 
have  left  us  far  fliort  of  moral  Rectitude,  and 
altogether  in  the  dark  about  the  Way  of  Sal- 
vation.    For,    this   inbred    Law   is    fo  dimmed, 

{a)   Mic.   vii.    18.      (b)    Rom.    ii.    14,     15.      (c)     ch. 
i.     20. 

M  2  and 


1 64  Tlje  Excellency  of  the  Serm.  VII. 

and  obfcured,  by  the  Corruption,  and  Depravi- 
ty, which,  we  certainly  find  by  fad  Experience, 
attends  our  Nature,  (howfoever  we  firft  came 
by  it,)  that  we  fhould  not  have  been  able,  by 
the  Light  of  it,  to  have  read  the  whole  of  our 
Duty,  nor  to  have  feen  where  our  true  Intereft 
lay  ;  as  is  very  evident  if  we  confider  the 
Condition  of  that  Part  of  the  World,  in  any 
Age  of  it,  which  has  been  left  wholly  without 
a  divine  Revelation.  We  very  much  miftake 
the  Force  of  natural  Light,  when  we  imagine, 
that  all  we  find  agreeable  to  the  Sentiments  of 
6ur  own  Minds,  now  that  we  have  the  Ad- 
vantage of  Revelation,  might  have  been  fuffi- 
ciently  difcovered  to  us  by  the  ordinary  Im- 
provement of  our  rational  Powers  -,  whereas  this 
only  teaches  us,  how  highly  reafonable  the  di- 
vine Revelation  is  ;  that  the  Duty  GOD  there- 
in requires  of  us  cannot  be  fet  before  us,  in 
it's  proper  Light,  but  our  Reafon  immediate- 
ly fees  the  Equity  of  it,  and  acknowledges  it 
to  be  good  ;  and  not  what  we  fliould  have 
been  able  to  have  feen,  by  the  Strength  of 
our  own  Reafon,  without  Revelation.  It  no 
more  infers  the  Capacity  of  our  natural  Reafon, 
to  difcover  the  Duties  revealed  to  us,  becaufe, 
by  the  Help  of  fuch  a  Revelation,  we  can 
trace  the  Reafonablenefs,  and  Equity,  of  the 
Duty,  than  our  plain  beholding  Jupiter' %  Sa- 
telletes,  or  Saturn's  Ring,  by  the  Help  of  a 
^elefcope^  or  the  Animalcula  in  a  Drop  of  Wa- 
ter, by  the  Help  of  a  Microfcope,  ihfers  the 
Capacity  of  our  Eyes,  by  their  natural  Strength, 
and  without  thofe  Afliftances,  to  behold  them. 
The  beft  Evidence  of  the  Power  of  Nature  is 
to  be  fetched  from  thofe  Nations,  and  People 
who  never  had  any  Thing  but  natural  Light  to 

guide 


Strm.Vll.  Divine  Commandment,  165 

guide  them  ;  and  there  we  fee,  not  only  a- 
mong  the  more  barbarous  Nations,  but  even 
the  moft  civilized,  and  greatly  improved  in  hu- 
mane Learning,  that  the  Generality  of  the  Peo- 
ple were  deftitute  of  the  Knowledge  of  ma;^y 
moral  Vertues,  and  their  moft  learned  Men  were 
Ignorant  of  fome,  and  that  they  were  all  ab- 
folute  Strangers  to  true  Happincfs  ;  they  knew 
not  the  only  true  GOD,  the  Way  of  ferving 
of  Him  acceptably,  nor  how  to  enjoy  his  Far 
vour  :  And  hence  we  find  the  greateft,  and 
beft,  of  their  Philofophers,  as  Socrates,  and  Plato, 
exprefiing  their  Senfe  of  the  Want,  and  their 
Hope,  of  a  future,  divine  Revelation.  There 
are,  indeed,  fome  moral  Duties  which  do,  as 
it  were,  lie  uppermoft  in  the  humane  Mind  ; 
Reafon  eafily,  and  without  much  Search,  dif- 
cerns  them  ;  and  there  are  fome  others  which, 
probably,  our  natural  Light  might  find  out, 
by  clofe  Attention,  and  diligent  Application. 
But  the  Bulk  of  Mankind  are  not  very  capable 
of  fo  induftrious  an  Enquiry,  nor  have  they 
Leifure  for  it,  if  they  were  capable  of  it  :  and 
after  all,  the  great  and  wonderful  Difcoveries 
which  Jthens,  and  Rome,  have  made  of  moral 
Vertue,  left  us  in  the  Writings  of  their  moft 
learned  Men,  I  am  apt  to  think,  that,  upon  a 
due  Enquiry,  it  will  be  found,  they  owed  it, 
not  to  the  Force  of  their  natural  Powers,  which 
fome  of  them  greatly  improved,  but  to  the 
Light  they  received  from  the  Jewifti  Writings, 
with  which  they  were  undoubtedly  converfant, 
•which  contained  a  Revelation  from  GOD,  of 
what  Nature  would  never  have  taught  them. 
Since  fuch  was  the  Condition  of  Mankind,  that, 
of  themfelves,  they  could  not  have  com.e  at  the 
Knowledge  of  thofe  things  which,  were?  neceffary 


1 66  The  Excellency  of  the  Serm.VII. 

for  them  to  know,  therefore  GOD,  in  his  great 
Goodnefs,  and  Compaffion,  has  condefcendcd  to 
our  Weaknefs,  and  Infirmity,  in  giving  to  us 
his  written  La^v,  firllly  made  known  by  Revelation 
from  himfeJf,  wherein  the  whole  of  our  Duty 
is  fully,  and  clearly,  fet  before  us,  and  the  only 
Way  to  true  and  endlefs  Happinefs  is  plainly 
difcovered  to  us. 

As  the  Cafe  ftands  with  us,  at  prefent,  we 
can  neither  be  recovered  from  the  Imperfedi- 
on  of  our  Nature,  nor  our  State,  without  a 
Mediator,  a  Redeemer,  appearing  on  our  be- 
half, becoming  a  Surety  for  us,  obeying  the 
Law,  and  undergoing  the  Penalty  of  it  •,  that 
is  to  fay,  bearing  the  Curfe  for  us,  that  we 
might  not  fall  under  the  Maledidlion  of  the  Law, 
which  we  have  broken.  This  natural  Reafon 
would  never  have  difcovered  to  us,  but  we 
fhould  forever  have  wandered,  as  even  the  moft 
polite  Parts  of  Athens^  and  Rome,  did,  in  Search 
after  fome  certain  Method,  by  which  to  appeafe 
the  Anger  of  the  Deity,  whom,  natural  Con- 
fcience,  from  a  Senfe  of  our  own  manifold 
Mifcarriages,  would  have  told  us,  we  had  of- 
fended :  and  fo  we  fhould  have  endlefly  re- 
mained in  the  dark  about  the  Way  of  Salva- 
tion, if  GOD  had  not,  in  his  great  Compaf- 
fion to  us,  given  us  a  full,  and  clear  Revelation 
thereof,  in   his   holy   Word. 

Thus,  we  may  fee  the  Goodnefs  of  GOD  to 
us,  both  in  adjufting  his  Commandment  to  our 
rational  Nature,  requiring  of  us  only  a  reafona- 
ble  Service,  a  Service  which,  when  we  view  it 
in  the  true  Beauty  of  it,  we  cannot  but  ac- 
knowledge to  be  juft,  and  equitable  ;  a  Ser- 
vice which  enobles  our  Minds,  redlifies  our 
Manners,    fweetens    our  Relations,    endears    our 

Society, 


Serm.  VII.  Divine  Commandment.  167. 

Society,  and  is  every  Way  advantageous  to  us, 
and,  at  the  fame  Time,  making  known  to  us 
thereby  the  Way,  the  Truth,  and  the  Life,  or 
the  true  Way  unto  Life,  and  Happinefs.  For 
he  has  told  us,  in  his  Word,  that  he  has  pro- 
vided a  Redeemer  for  us,  even  the  Lord  JE- 
SUS CHRIST,  his  only  begotten  Son,  the 
dearly  Beloved  of  the  Father,  whom  he  hath  fei 
forth  for  a  Propitiation  for  our  Sin,  thro*  Faith 
in  his  Blood  (d)  ;  He  has  alTured  us  of  the 
Fulnefs,  and  Sufficiency,  of  the  Merits  of  his 
Obedience,  and  Suffering,  by  his  RefurreSiion 
from  the  Dead,  of  which  he  has  given  Aflu- 
rance  to  all  Men,  where  the  Gofpel  is  preached  5 
and  he  gracioufly  invites  the  greateft  Sinner  of 
us  all  to  come  to  the  Blefied  JESUS,  and  yield 
the  Obedience  of  Faith  to  him,  and  live.  Thus 
is  GOD,  in  CHRIST,  reconciling  a  guilty  World 
unto  himfelf,  not  imputing  their  Trefpajfes  unto 
them  {e).  And  if  it  had  not  pleafed  GOD  thus 
to  reveal  his  Defigns  of  Grace  and  Favour  to 
us,  in  his  holy  Word,  we  fhould,  doubtlefs,  have 
perifhed  among  thofe  that  are  loft.  Hence  it  is 
that  his  Commandment  is  called  (f)  the  Word 
of  his  Grace  :  not  only  becaufe,  by  it,  he  work- 
eth  Grace  in  our  Souls,  but  in  that  it  is  an  Ad: 
of  free  Grace,  and  rich  Goodnefs,  in  GOD^  to 
priviledge  us  with  a  Divine  Revelation. 

The  divine  Commandment  aims  at  the  Reco- 
very of  us  from  all  the  fad  Effefls  of  our  A- 
poftacy,  and  to  bring  us  unto  GOD,  and  Hap- 
pinefs :  and  however  natural  Light  v/as  fuffici- 
ent  unto  innocent  Man,  while  as  yet  there  was 
nothing  to  blind  his  Mind,  and  bias  his.  Will^ 
and  Affedions,    fo  that  he  might  have  fecn  his 

fj]    Rem.     in.    25.     (e)      2   Cor.    v.    19.     (fj  Aa.    XX- 

32, 

M  4  P'afy 


1 68  The  Excellency  of  the  ^trm.Wll, 

Duty  clearly,  and,  poffibly,  have  performed  it 
fuIJy,  and  fo  have  fecured  the  Favour  of  GOD, 
and  his  own  uninterrupted  and  endlefs  Happi- 
nefs  ;  yet  Sin  has  fo  obfcured  the  Underftand- 
ings  of  Men,  and  prejudiced  the  Powers  of  their 
Souls,  in  Favour  of  what  is  agreeable  to  the 
Senfes,  and  the  lower  Appetites,  and  againft 
what  would  any  Ways  abridge  them  of  the  Gra- 
tifications of  Senfe,  that  under  the  Influence  of 
natural  Light,  alone,  we  fhould  never  be  able 
to  difcover  every  Myftery  of  Iniquity,  nor  be 
fufficiently  moved  to  part  with  our  beloved  Lufts  ; 
and,  of  Confcquence,  we  fhould  never  be  reco- 
vered from  the  fad  Effefls  of  our  Fall,  to  the 
Grace  and  Favour  of  our  GOD.  Hence  the 
Apoflle  fays,  (g)  The  natural  Man  receiveth  not 
the  things  of  the  Spirit  of  GOD  ;  for  they  ari' 
Foolifhnefs  unto  him  \  neither  can  he  know  them, 
hecaufe  they  are  fpiritually  difcerned.  And  our 
Saviour  obferves,  {h)  if  the  Light  that  is  in  thee 
he  Darknefs^  how  great  is  .that  Darknefs  ?  So 
that  I  cannot  fufficiently  wonder  at  it,  that  Men 
of  Learning,  and  Thought,  and  fuch  as  fet 
themfelves  up  for  a  polite  Way  of  thinking, 
and  reafoning,  Ihould  be  fo  fond  of  their  na- 
tural Light,  as,  for  the  Sake  thereof,  to  difcard 
divine  Revelation  •,  when  it  is  apparent,  not 
only,  that  they  are  beholden  to  Revelation  for 
their  Mafler  Thoughts,  but,  without  it,  they 
would  be  deftitute  of  the  cleared  Light,  and 
the  ftrongefl  Arguments,  that  can  have  any  mo- 
ral Influence  upon  a  rcafonable  Creature,  to  a 
confl-ant  and  diligent  attendance  upon  even  mo- 
ral Duties  :  that  is  they  would  be  deftitute  of 
the  beft  Means,  to  live  like  GOD,  and  to  en- 
joy his  Favour   forever. 

(g)   I   Cor.    ii,    14.     (b)  Math,    vi,    23. 

But, 


Serm.  VII.  Divine  Commandment.!^^ 

But,  bleffed  be  GOD  ;  we  are  advantaged 
with  a  divine  Revelation  :  and  as  this  was 
the  peculiar  Profit  of  the  Jewijh  Nation,  above 
all  People,  that  unto  them  were  committed  the 
Oracles  of  GOD  {i)  •,  fo  now  is  it  our  fpecial 
Advantage,  fince,  through  the  tender  Mercy  of 
the  mod  High,  the  Day-Star  has  rifen,  and 
ihined,  upon  us  Gentiles^  and  CHRIST  has  been 
given  for  a  Lights  to  lighten  the  Gentiles^  as 
well  as  to  be  the  Glory  of  his  People  Ifrael. 
And  as  they  did  of  old,  fo  ought  we  to  fee, 
and  own,  the  Goodnefs  of  GOD  to  us  herein, 
and  fing  his  Praife  :  {k)  He  hath  fhewed  his 
Word  unto  Jacobs  his  Statutes  and  Judgments  un- 
to Ifrael  \  He  hath  not  dealt  fo  with  any  Nation, 
as  for  his  Judgments  they  have  not  known  them  : 
Praife  ye  the  LORD.  And  indeed  our  Obliga- 
tions to  Gratitude,  and  Thankfulnefs,  are  fo  much 
the  greater,  by  how  much  the  Light  of  the 
Gofpel  hath  fhined  more  full,  and  clear,  upon 
us,  in  the  more  abundant  Difcoveries  of  the 
Perfon,  Nature,  Offices,  and  Benefits,  of  the 
Meffiah,  and  in  the  more  evident  Teftimony, 
and  AlTurances,  of  Life  and  Immortality,  than 
it  did  upon  them  ;  and  GOD  has  been  gra- 
cioufly  pleafed  to  fpeak  plainly  unto  us,  whereas 
he  fpake  very  much  in  Parables,  Types,  and 
Shadows  unto  them. 

O  how  great  is  his  Goodnefs  !  That  thus 
the  Blejfing  of  Abraham  Jhould  come  upon  us  Gen- 
tiles, and  unto  us,  now,  pertaineth  the  Adoption, 
and  the  Glory,  and  the  Covenant,  and  the  giving 
the  Law,  and  the  Service  of  GOD,  and  the  Pro- 
fnifes  ;  that  now  unto  us  is  this  Grace  given, 
that,  among  us  Gentiles,  the  unfearchable  Riches 
of  CHRIST  are    preached  ;     to  the    intent,  that 

(/)  Rom.    in.    i,    2,     {k)   Pf.   cxiviii.    19,    20. 


lyo  The  Excellency  of  theS^vm,  VII. 

now  unto  Principalilies^  and  Powers,  in  heavenly 
Places^  might  be  known,  by  the  Church,  the  ma- 
nifold Wifdom,  and  Goodnefs,  of  GOD  :  to  ufe 
the  Language  of  the  infpired  Jpofile   (J). 

2.  Is  the  Commandment  of  GOD  exceed- 
ing broad  ?  then  we  may,  from  hence,  learn 
the  indifpen fable  Obligation  we  are  under  to 
keep  it  -,  that  we  ought  always  to  keep,  and 
do,  all  that  the  Lord  our  GOD  hath  com- 
manded us  :  that  we  ought  to  be  obedient, 
univerfally,  and  forever  obedient. 
Particularly, 

(i.)  From  hence  we  learn  our  Obligation 
to  keep  the  Commandments  of  GOD.  The 
divine  Original,  the  excellent  Nature,  and  the 
blefled  Defign  of  the  Commandment  plainly, 
and  ftrongly,  infers  this. 

1.  Our  Obligation  to  a  due  Refpe6i:  to  the 
divine  Commandment  is  plainly  inferrable  from 
the  divine  Original  of  it.  For,  if  the  GOD 
that  made  us,  and  all  the  World,  and  to 
whom  we  muft  finally  be  accountable,  hath  made 
known  his  Mind  and  Will  to  us,  and  fhewed 
us  what  He  requires  of  us,  it  is  very  certain, 
that  then  we  are  under  all  poflible  Tyes,  and 
Engagements,  to  remember  and  do  as  he  hath 
commanded  us.  Since  it  is  the  Commandment 
of  GOD,  and  derives  from  the  eternal  Deity, 
we  ought  to  give  a  fuitable  Entertainment  to 
it,  and  believe  all  that  he  has  made  known  to 
us,  as  Articles  of  our  Faith,  and  obey  all  that 
is  required  of  us,  as   Matter  of  our  Praftice. 

Thus,  we  learn,  from  the  divine  Original  of 
the   Commandment,   that    we    ought!  firmly   to 

(■'/)  Gn/.  lit.    14.     Row.  ix.    4.     £//;>.  iii.    8,    10. 

believe 


Serm.  VII.  Divine  Commandment,  171 

believe  it  :  becaufe  every  Word,  which  GOD 
hath  fpoken,  is  a  faithful  Saying,  and  worthy 
of  all  Acceptation  by  us.  For  GOB  is  not  a 
Man,  that  He  fhould  lie  (m)  ;  yea,  it  is  im- 
pjjihle  for  GOD  to  lie  (n)  ,  for  the  Lord  is  a 
GOD  of  Truth,  Juji,  and  Right,  is  He  (0).  When 
therefore  it  can  be  faid  to  us,  thus  faith  He 
that  is  holy.  He  that  is  true,  there  is  no  Room 
for  us  to  hefitate  whether  we  ought  to  believe 
what  is  fpoken,  or  no.  Our  own  Reafon  tells 
us,  that  infallible  Truth  ought  to  be  believed  ; 
and  we  cannot  pofTibly  withhold  our  AfTent 
from  what  we  know  to  be  infallibly  true,  with- 
out putting  a  Force  upon  ourfelves,  and  doing 
Violence  to  our  own  Underftanding.  '  It  is 
'  not   to    be   wondered    at,   that  they,  who  are 

*  poflcffed  with  the  firm  Perfwafion  of  an  in- 
'  fallible  Chair,  upon  Earth,  fhould  fwallow  the 
'  groffefl  Abfurdities,  when  they  are  diftated 
'  from  that  Chair,  by  an  implicit  Faith  ;  but 
'  the  greateft  Wonder  is,  that  any  Men  fhould 
'  have  fo   little  Reafon,  as  to  imagine,  that  In- 

*  fallibility  is  to  be  found  in  a  fallible  Crea- 
'  ture.  But  that  GOD  is  infallible,  is  mofl  c- 
vident  to  our  Reafon,  becaufe  he  is  infinite  in 
Underflanding,  and  therefore  cannot  pofTibly  be 
impofed  upon  ;  and  infinitely  pure,  and  Good, 
and  therefore  cannot  deceive  any,  by  giving 
them  a  falfe  Account  of  Perfons,  or  Things  ; 
There  are  no  natural,  or  moral,  Imperfeflions 
in  GOD,  to  render  His  Word  fufpicious,  pre- 
carious, and  fallible  •,  and  hence  it  plainly  fol- 
lows, that  whatever  he  makes  known  to  us,  is 
infallibly  true,  and  therefore  to  be  credited,  by 
us,   purely    upon   His   Word,   whether  we   are 

[in)    Num.     xxiii.     19.       {»)    Heh.   vi,     18.       {0)  Deut. 
xxxii.     4. 

able 


172  The  ExceUe7icy  of  the  Serm.VII. 

able  to  underftand  all  that  is  contained  in 
what  He  has  fpoken,  or  no.  For  the  Supream 
Being,  who  has  furnifhed  us  with  Underftand- 
ing,  never  meant  to  give  us  the  Power  to  ar- 
raign his  Veracity  before  the  Barr  of  our  Rea- 
fon,  nor  may  we  afilime  it  to  ourfelves  to  fit 
in  Judgment  upon  the  Truth  of  what  he  has 
faid  ;  he  has  given  us  Reafon,  indeed,  to 
judge  of  the  Clearnefs,  and  Strength,  of  the 
Evidences  that  are  brought  in  Proof  of  a  di- 
vine Revelation,  or  whether  what  is  pretended 
to  have  been  fpoken  by  GOD  be  really  fo, 
or  no  :  and  thus  we  are  not,  prefently,  to 
believe  every  Spirit,  and  bold  Pretender  that  may 
come  to  us,  as  he  fays,  in  the  Name  of  GOD, 
but  are  commanded  to  try  the  Spirits  whether 
they  are  of  GOD;  (p)  to  fearch  and  prove  their 
Credentials,  whether  they  bring  with  them  plain 
and  full  Evidences  of  their  being  fent  from  GOD  ; 
and,  if,  upon  Examination,  it  be  found  that 
their  Credentials  are  authentick  and  valid,  and 
fufficient  to  determine  our  reafonable  Minds, 
that  GOD  thereby  fpeaks  to  us,  it  is  not  for 
us  then  to  proceed  to  try  and  judge,  whether 
what  GOD  has  thereby  fpoken  be  true,  or  no, 
before  we  will  give  credit  to  it  -,  no  -,  GOD 
demands  it  of  us  to  believe  what  he  has  faid, 
upon  the  Truth  of  his  Word,  and  not  upon 
our  Capacity  of  difcerning  the  Truth  of  it,  or 
upon  it's  Agreement  with  fuch  Maxims,  and 
Principles,  as  we  have  taken  up  with,  or  fuch 
Ideas,  and  Conceptions  of  Things  as  we  have 
formed  in   our  Minds. 

All  the  Difficulty  here  will  lie  in  the  Evidence, 
and  Aflurance,  that  what  we  are  to  believe  is 
truly  a  divine  Revelation  j  and  if  the  Evidences  of 

(I,.)  I.  yd.  iv.  I. 

a 


Serm.  Vll.  Divine  Commandment.  173 

a  Thing's  being  a  Revelation  from  GOD  are  full, 
and  flrong,  there  ought  then  to  be  no  Difficulty 
with  us  in  our  crediting  of  it  -,  becaufe  Truth 
itfelf  can  never  deceive.  It  is  readily  acknow- 
ledged, that  there  are  Myfteries  in  Religion, 
though  fome,  I  know,  would  perfwade  us  there 
are  none.  I  do  not  mean  that  the  Propofition, 
in  which  the  divine  Revelation  is  expreffed,  is 
myflerious,  for  then,  I  fuppofe,  we  could  not 
know  the  Terms  of  the  Propofition,  and  fo,  I 
think,  could  not  pofTibly  believe  it  ;  becaufe 
it  would  contain  juft  Nothing  at  all  in  it,  no- 
thing to  us,  whatever  it  might  do  to  thofe 
that  underftand  the  Terms  of  it  ;  but  it 
would  be,  to  us,  as  a  fealed  Book,  which  we 
could  neither  read,  know,  or  believe,  any  thing 
contained  in  it.  But  I  mean,  that,  though  the 
Propofition  be  ever  fo  plain,  and  clear,  and  the 
Terms  of  it  perfe6lly  well  underflood  by  us, 
and  fo  it  hands  to  us,  a  certain  Truth,  fuf- 
ciently  knowable,  yet,  it  contains  in  it  fuch 
Doflrines  as  are,  in  the  Nature  of  them,  my- 
flerious to  us,  and  beyond  our  Underftanding 
how  fuch  Things  can  be.  When  a  Propofition 
can  be  demonftrated  to  be  true,  (  as  what  is  proved 
to  be  from  GOD  certainly  is,  )  it  ought  to  be  of 
no  Weight  with  us,  nor  give  us  any  Uneafineis, 
that  it  is  '  impoffible  for  us  to  comprehend,  or 
'  frame  any  adequate  or  compleat  Ideas,  of  the 
' .  Manner  how  the  Things  fo  demonftrated  can 
'  be  ;  or  that  there  are  fuch  perplexing  DiiE- 
'  culties  on  the  other  fide,  which  merely  for 
'  want  of  adequate  Ideas  of  the  Manner  of  the 
'  Exiftence  of  the  Things  demonftrated,  are 
<  not  eafy  to  be    cleared    '*.     And   it    is    very 

*  Vid,    T>r.    Sam.    Clark,    of    the  Behrg    and      Jt tributes 
SiC.  p.    10. 

wron^ 


174  ^^  Excellency  of  the  Serm.  VII. 

wrong  to  rejeft,  and  difown.  That  for  a  di- 
vine Revelation,  ('and  'ds  a  falfe  Way  of  ar- 
guing to  conclude,  that  there  can  be  no  Evi- 
dences of  it's  being  a  divine  Revelation, j  be- 
caufe  it  contains  fuch  Doflrines  in  it  as  we  are 
not  able  to  comprehend  :  for  this  would  be 
for  us  to  make  our  own  Reafon,  and  Know- 
ledge, and  not  the  Truth  of  GOD,  the  Foun- 
dation of  our  Belief.  And  the  Abfurdity,  and 
Falfenefs,  of  this  Way  of  Reafoning,  however 
polite,  and  conclufive,  fome  Men  may  think  it, 
will  evidently  appear,  by  applying  it  to  the  moft 
familiar  Inftances  in  Nature.  It  is  a  very  plain , 
Propofition,  the  Terms  of  which  are  fufficiently 
underftood  by  every  Child  of  Ten  Years  old.  That 
Fire  hurneth.  But  can  any  Thing  be  more  ridi- 
culous, and  abfurd,  than  for  any  Man,  (and 
much  more  any  Man  pretending  to  a  fuperior 
Genius,  greater  Learning,  and  Philofophy,  and 
a  more  mafterly  Way  of  thinking,^  to  deny  the 
Truth  of  this  Propofition  ;  meerly  becaufe  he 
knows  not  what  Fire  is,  in  the  real  Nature  of 
it,  nor  how  it  burneth  ?  A  Philofopher  may 
jhew  fome  Smartnefs,  indeed,  and  try  his  Bro- 
ther Philofopher's  Powers,  by  difputing  againft 
this  Propofition,  there  is  local  Motion^  which 
however  plain,  yet  has  it's  Difficulties  ;  but 
Ihould  any  one  that  fets  up  for  a  Philofopher, 
in  fober  Earnefl:,  deny  local  Motion,  and  for  this 
Reafon,  becaufe  he  could  not  reconcile  it  to 
fome  Difficulties  that  occurred  to  him,  he  would 
only  render  himfelf  juftly  ridiculous,  and  every 
unlettered  Perfon  could  Ihew  him  his  Folly, 
only  by  walking  a  few  Steps.  And  is  it  not 
an  equal  Degree  of  Weaknefs,  and  Folly,  for 
any  Man  to  deny  a  divine  Revelation,  fuffici- 
ently confirmed,  purely  becaufe  he  cannot  under- 

ftand 


Serm.VII.  Divine  Commandment,  175 

Hand  the  Nature  oF  the  Thing  revealed,  though 
the  Terms  of  the  Propofition  are  plain,  and  eafy. 
Certainly,  whatever  GOD  makes  known  is  true, 
whether  we  underftand  the  Nature  of  it,  or  no  ; 
and  becaufe  GOD  hath  fpoken  it,  therefore  we 
are  obhged  to  believe  it.  So  that  the  Divine  Ori- 
ginal of  the  Commandment  obliges  us  moft  firmly 
to  believe  ail  the  Revelations,  Doflrines,  Promi- 
fes,  and  Threatnings,  contained  in  it. 

And  fo  does  it  equally  oblige  us  to  obey  the 
Precepts  of  it.  For  GOD  is  not  only  true  in 
what  he  fays,  but  he  is  our  Sovereign,  and  has  an 
original,  underived  Right,  by  Virtue  of  his  being 
GOD,  to  enjoyn  us  what  Law  he  pleafes,  and 
demand  our  Obedience  to  it.  Therefore  this  is 
prefixed  to  the  Epitome  of  the  divine  Command- 
ment, I  am  the  Lord  thy  GOD  (p)  -,  which  fhews 
us  the  unqueflionable  Right  GOD  has,  as  he  is 
GOD,  and  our  GOD,  to  command  us,  and  the 
ftrong  Obligation  we  are  under  to  obey  him  ." 
even  fuch  an  Obligation  as  it  is  not  in  the  Power 
of  GOD  himfelf  to  difpence  with,  and  free  us 
from  the  Bonds  of.  The  Lord  is  our  Maker ; 
we  are  the  Workmanfhip  of  his  Hands,  and  be- 
caufe he  hath  made  us,  and  not  we  ourfelves, 
therefore  he  is  our  rightful  Sovereign,  and  can- 
not but  be  fo,  unlefs  we  can  ceafe  to  be  his 
Creatures  :  He  is  Lawgiver^  our  King^  and  our 
Judge^  whofe  Prerogative  alone  it  is  to  be  obeyed, 
in  whatfoever  he  commands  us  •,  for  the  Ex- 
cellencies of  his  Nature  will  not  admit  of  any 
Injundion,  but  what  is  worthy  of  a  GOD,  and 
v/hat  is  bed  for  his  Creatures  ;  and  his  Commands 
cannot  pofTibly  interfere  with  any  prior,  and  fupe- 
riour.  Obligation  we  are  under,  becaufe  there  is 
none  prior,  none  fuperiour  to  him.     Befides  he  is 

(p)^  Exod.    XX.   2. 

our 


T76  T^he  Excellency  of  the  Serm.  VIL 

our  conftant  Preferver,  and  bountiful  Benefa<5l:or, 
from  whom  wc  receive  our  All,  and  in  whom 
all  our  Hopes  are  laid  up  •,  So  that  Difobe- 
dience  to  any  of  his  known  Commands  challen- 
ges his  Right,  and  Authority,  over  us,  denies 
him  his  peculiar  Honour,  and  flurs  the  Luftre 
of  all  his  Perfedlions,  renounces  our  Dependance 
on  him,  and  difowns  his  Kindnefs  to  us,  and  fo 
is  at  once  the  highell  Rebellion,  and  the  black- 
eft  Ingratitude.  But,  fince  he  is  GOD  alone, 
he  is  jealous  for  the  Honour  of  his  Name, 
and  will  not  fuffer  any  of  his  Glory  to  be  ta- 
ken from  him,  efpecially  this  natural  Homage, 
Obedience  to  his  Commands.  And  th'mke§i  thou 
this,  O  Man  !  thou  that  liveft  at  Defiance  with 
GOD,  thy  Maker,  in  thy  known  Difobedience, 
'  and  Contempt  of  his  Authority,  by  doing  what 
he  has  forbidden  to  thee,  or  by  neglecting  to 
do  what  he  has  required  of  thee,  thinkeft  thou, 
that  thou  /halt  efcape  the  righteous  Judgments  of 
GOD  ?  Verily,  whatever  the  Sinner  may  ima- 
gine, -the  Time  will  come,  when  GOD  will 
caufe  his  Jealoufy  to  burn  like  Fire,  and  mani- 
feft  his  Indignation  in  flaming  Rebukes,  upon 
every  wilfully  Difobedient  Soul,  without  a  Pof- 
fibility  of  their   efcaping. 

2.  The  excellent  Nature  of  the  divine  Com- 
mandment infers  our  Obedience.  The  more  ex- 
cellent the  Rule  of  our  Condudl  is  the  more 
it  deferves  our  Regards  :  for  we  ought  ever 
to  afl  as  reafonable  Creatures,  and  walk  by  the 
beft  Rules.  But  what  is  there  fo  excellent,  for 
the  Rule  of  our  Behaviour,  as  the  Divine  Law 
is  ?  How  admirably  is  it  adjufted  to  the  Ho- 
nour of  the  Law- giver,  and  to  ourfelves,  our 
Nature,  Capacity,  and  Intereft  ?     'Tis  the  only 

perfe(ft 


Sernl.VII.  Divine  Command^nent,  177 

perfeft  Rule  of  Reflitude,  and  Purity.  Thet 
IVords  of  the  Lord  are  pure  Words^  as  Silver 
tried  in  the  Furnace^  purified  /even  Times  (q). 
That  is,  it  is  wrought  up  to  the  higheft  De- 
grees  of  Excellency  ;  fo  that  there  wants  no- 
thing to  connpleat  it's  Perfed:ion,  and  recom- 
mend  it  to  our  Acceptance  :  and  needs  muft 
it  be  fo,  becaufe  it  is  the  Refult  of  infinite  Wif- 
dom.  Thus  it  is  a  moft  perfect  Rule  to  us, 
and  we  need  never  to  fear  our  miftaking  of  our 
Way  while  we  clofely  obferve  it.  Beauty  charms 
the  Eye,  and  Harmony  captivates  the  Ear,  and 
we  are  not  wont  to  afl-fo  unreafonably  as  not 
to  give  the  Preference  to  what  we  know  to  be 
moil  excellent  in  its  Kind.  And  what  is  there 
that  can  be  more  agreeable  to  the  Sentiments 
of  our  rational  Minds,  than  to  govern  ourfelves, 
in  all  our  Conduft,  by  that  Rule  which  is  bed, 
which  is  true,  certain,  determinate,  and  fafeft  for 
us  ?  which  can  never  lead  us  out  of  the  Way, 
and  in  our  Conformity  unto  which,  only,  we 
a(5t  wifely,  in  doing  what  is  beft  for  us,  and 
fafely,  in  doing  what  we  ought  to  do,  both  in 
our  perfonal,  and  relative  Capacity,  whether  in 
The  Family,  State,  or  Church  ?  So  that  be- 
caufe the  Divine  Commandment  is  moft  excel- 
lent in  itfelf,  it  ought  to  be  embraced  by  us, 
and  obfcrved  as  the  Rule  of  our  Walk  •,  and 
we  cannot,  knowingly,  a-it  contrary  thereto,  with- 
out doing  Violence  to  right  Reafon,  and  expof- 
ing  ourfelves  to  our  own  juft  and  fevere  Re* 
proaches,  by  refufing  to  pradife  v;har,  we  art; 
forced  to  own,  is  a  moft  excellent  Law.  But 
this  Argument  will  appear  more  fully  under  thQ 
next  Head. 


(a)  Pf,  xii.  6. 

N  3.  The 


178  The  'Excellency  of  the  Serm.  VI L 

3.  The  End  and  Def^gn  of  the  divine  Com- 
mandment infers  Obedience  :  whether  we  con- 
fider  it,  as  it  refpecls  Society,  or  our  Selves  in 
particular. 

For,  if  we  confider  the  divine  Commandment 
as  it  refpeds  our  Society,  and  Relation,  to  one 
another,  fo  it  is  the  juft  Rule,  and  Meafure,  of 
our  Condu(5t,  and  Behaviour  towards  our  Fellow- 
Creatures  ;  it  fhews  us  how  we  may  be  truly 
fcrviceable  in  the  World,  and  promote  the  pub- 
lick  Good,  and  Welfare,  by  the  Praftice  of 
thcfe,  and  thofe  Vertues,  which  will  render  us 
obliging,  beneficent,  and  helpful,  to  all  about 
us  ;  and  by  carefully  avoiding  fuch  Vices,  and 
Irregularities,  in  our  Temper,  and  Behaviour, 
as  would  render  us  hurtful,  and  injuriouF,  to 
one  another.  Thus  it  fweetens  our  Tempers, 
improves,  and  betters,  our  Manners,  and  lays  it's 
Reftraints  upon  our  unruly  Lufts  and  Pafiions, 
and  prevents  the  difmal  Effecls  of  their  unbrid- 
led Rage,  and  puts  us  upon  the  Exercife  of  u- 
niverfal  Benevolence,  and  Goodnefs,  and  fo  makes 
us  profitable  Members  of  the  Body  Politick,  Or- 
naments in  the  Church,  and  Delights  in  the 
Family.  Now,  certainly,  a  Law,  fo  admirably 
calculated  for  the  general  Service  of  Mankind, 
ought  ro  be  obeyed.  For  without  fomething 
of  this,  there  would  be  no  quiet,  and  peaceable, 
jiving  in  the  World  -,  but  every  Man  would 
turn  a  Beaft  of  Prey  upon  his  Neighbour,  and 
the  World  would  prefently  wear  the  Face  of 
the  wildeft  Anarchy,  and  Confufion.  'Tis  the 
want  of  a  due  Regard  to  the  divine  Comimand- 
ment  which  renders  the  World  fo  bad  as  it  is, 
at  prefcnt  :  this  introduces  Tyranny,  and  Op- 
preffion,  aiBong  the  higher  Orders  of  Men  ; 
Mutiny,   Sedition,  and  Rebellion,   among  Inferi- 

ours  i 


Serm.VII.  Divine  Com^nandment,  179 

ours  ;  Injuft'ice,  Rapine,  Cruelty,  Hatred,  Strife, 
Revenge,  and  the  like,  among  Equals.  And 
whilft  the  great  Props  of  the  World,  Righte- 
oufnefs,  and  Truth,  fo  much  fail  from  among 
the  Children  of  Men,  it  is  no  Wonder  to  hear 
Men  complain  of  the  Badnefs  of  the  Times, 
and  the  Difficulty  of  living  ;  and,  believe  it, 
there  is  nothing,  the  Wit  of  Man  can  invent, 
that  will  ever  correal,  and  mend,  the  Times^ 
without  a  more  confcientious  Obfervation  of  the 
divine  Commandment  :  the  Thought  of  which 
alone,  one  would  be  ready  to  fuppofe,  fhould  have 
it*s  due  Influence  upon  us  all,  to  move  us,  to 
take  more  Heed  to  our  Ways,  and  govern  our 
felves  according  to  the  Word  of  GOD,  tha: 
excellent  Rule  of  all  our   Adions. 

But  then,  if  we  confider  the  divine  Command- 
ment, as  it  more  particularly  relates  to  Ourfelves, 
we  fhall  fee  how  indifpenfibly  we  are  obliged  to 
obey   it. 

For,  as  ever  we  would  be  freed  from  the  do- 
mineering Power  of  thofe  Lufts,  and  PafTions,  of 
Concupifcence,  Covetoufnefs,  Pride,  Anger,  Wrath, 
Malice,  Revenge,  and  fuch  like,  which  fret,  and 
difturb,  our  Minds,  and  give  us  the  greateft  Un- 
eafinefs ;  as  ever  we  would  have  our  vicious,  and 
unreafonable  Prejudices,  againft  what  is  truly  good, 
and  profitable  to  us,  removed,  and  have  our  Un- 
derftandings  brightened,  our  manifold  Difordera 
cured,  and  would  poflefs  ourfelves,  with  Calm.- 
nefs,  and  Serenity,  certainly  we  are  concerned 
to  be  very  careful  to  keep  the  Command  men  ta 
of  our  GOD  ;  becaufe  nothing,  without  this, 
will  give  us  the  Maftery  over  what  i3  prejudicial 
to  us,  and  afford  us  inward  Satisfadion.  And 
let  but  the  covetous  Worldling,  the  impure  Sen- 
fualift,  and  the  raging  Mad-man,  think  a  little 
N  2  fciioufi/ 


i8o  The  Excellency  of  the  Serm.VlI. 

ferioufly,  how  much  the  Prevalency  of  thofe  Lufts, 
and  PafTions,  over  him,  is  truly  a  Burden  to  him, 
and  Jays  the  Foundation  of  moft,  if  not  all,  the 
Sorrows  he  meets  with,  what  unaccountable  Fains, 
and  DifFiculties,  he  is  at  to  gratify  them,  what 
unknown  Struggles  to  fcreen,  and  defend  them, 
what  perplexing,  and  fometimes  inextricable. 
Broils  they  intangle  him  in,  and,  at  the  fame 
Time,  how  much  it  dcbafcs  him  below  the  Dignity 
of  his  Nature,  hurries  him  into  unmanly  Aftions^ 
and  not  feldom  brings  very  grievous  Hurt,  and 
Damage,  upon  his  Perfon,  and  worldly  Intereft  ; 
I  fay,  let  him  but  feriouQy  confider  thefe  things, 
and  he  will  plainly  fee,  that  it  is  richly  worth  his 
while  to  endeavour  to  rid  himfelf  of  fuch  trou- 
blefome  Companions,  fuch  baneful  Inmates,  by 
a  clofe  Adherence  to  the  divine  Command- 
ment, which  will  render  him  Mafter  of  him- 
felf, and  pleafed  with  his  own  Adlions. 

Nay  ;  as  ever  we  would  entertain  any  well 
grounded  Hope  of  eternal  Happinefs,  we  are 
indifpenfibly  obliged  to  Obedience.  For,  though 
our  Obedience  to  the  Divine  Commandment  is, 
by  no  Means,  meritorious  of  future  Happinefs, 
yet  it  is  the  fure  Way  to  it  ;  the  Way  which 
the  unerring  Wifdom,  and  fpotlefs  Purity,  of 
the  Divine  Nature  have  marked  out  for  us  ; 
and  a  Man  may  as  reafonably  hope,  to  fupport, 
his  animal  Life,  without  Food,  as  think  to  ob- 
tain true  Happinefs,  which  is  the  Life  of  the 
Soul,  without  Obedience  ;  Nay,  more  :  for 
the  Life  of  the  Body  is  not  fo  neceffarily  de- 
pendent upon  Food,  but  that  GOD  can  fup- 
port it  without  any  ;  but  GOD  Himfelf  can- 
not make  a  Soul  happy,  without  Holinefs  ; 
becaufe  this  would  imply  a  Contradidion  to  the 
Divine  Nature,  and  to  our  own.     Hither  looks 

all 


Serm.VII.  Divine  Commandmeiit .  1 8 1 

all  the  Grace  of  the  Gofpel,  as  well  as  all  the 
pofitivc  Commands  of  the  divine  Oracles,  and 
JESUS  CHRIST  is  the  Author  of  eternal  Sal- 
vation unto  thera^  and  them  only,  that  obey 
Him  (r).  And  who,  in  his  Wits,  would  not 
think  an  eternal  State  of  compleat  Happinefs 
worth  his  ftriving  for  ?  That  Man,  muft  lirfi: 
diveft  himfelf  of  his  very  Nature,  who  has  no 
Defires  after  Happinefs  ;  and  he  muft  ceafe 
to  think  rationally,  who  can  imagine  he  may 
be  happy,  without  being  obedient.  Thus  you 
fee,  that,  fmce  the  Divine  Commandment  is 
exceeding  broad,  it  neceffarily  infers  our  Obe- 
dience to  it,  and  you  fee  alfo  how  ftrong  our 
Obligations   to   Obedience  are. 

(2.)  As  it  infers  Obedience,  in  the  general, 
fo  does  it  particularly,  with  Refped  to  each, 
and  every  one  of  the  divine  Commands  :  that 
our  Obedience  be  univerfal,  and  without  Ex- 
ception. For,  they  are  all  the  fam.e,  in  the 
Dignity  of  their  Original,  the  Excellency  of 
their  Nature,  and  the  fame  noble  End  and  De- 
fign  is  purfued  by  them  all.  The  fame  Au- 
thority that  enadled  one  Command,  has  enabl- 
ed all  ;  they  all  bear  the  evident  Imprefs  of 
the  fupream  Lord  of  all  upon  them  ;  and  there- 
fore are  all  to  be  obeyed  by  us.  If  we  urge 
upon  you  the  Pradice  of  any  Duty,  which. 
GOD  has  not  required  of  you,  regard  us  not. 
Examine,  with  the  noble  Bereans  (jj,  whether 
the  things  we  preach  to  you,  for  divine  Com- 
mands, are  agreabje  to  the  Mind  and  Will  of 
GOD,  or  no  ;  and  if  they  are  not^  rejed 
them  ;  but  if  we  publifli  to  you  nothing  more 
than    what    GOD   demands   of   you,  then   yoOs 

(r)  Heb.  V.  9.     [s)  A£l.  xvii.    ii, 

N  3  oughJi 


^ 


1 82  Hoe  Excellency  of  the  Serm.  VII. 

ought  to  pay  a  due  Regard  thereunto,  and  do 
accordingly,  and  that,  not  becaufe  we  tell  you. 
This  is  your  Duty,  but,  becaufe  the  Lord  your 
GOD   requireth   it  at  your  Hands. 

It  is  very  poffible,  indeed,  that  we  may  not 
be  able  to  fee  into  the  Reafon  of  all  the  divine 
Commands,  though  we  may  of  many  of  them  ; 
yet  this  is  no  fufficient  Objeftion  againft  our 
Obedience  to  them,  when  we  know  they  are 
the  Commands  of  GOD,  any  more  than  it 
is  a  fufficient  Objedlion  in  a  Servant,  againft  his 
complying  with  the  Commands  of  his  Mafter, 
that  he  knows  not  to  what  End  and  Purpofe 
his  Mafter  hath  given  him  fuch  a  Command. 
A  Mafter  may,  perhaps,  command  a  thing, 
which  yet  may  be  very  unworthy  of  himfelf, 
and  unfitting  for  his  Servant  to  comply  with  •, 
becaufe  he  is  Jiable  to  Miftakes  in  his  Judg- 
ment, or  may  be  influenced  by  the  Strength  of 
his  Paflions  in  what  he  commands  j  and  then 
that  Servant  may  very  reafonably  be  allowed 
modeftly  to  expoftulate  the  Cafe  with  his  Maf- 
ter, and  finally  refufe  to  obey  his  Mafter,  in  that 
thing  which  is  contrary  to  the  Commands  of  a 
fuperior  Power,  to  whom  he  is  under  Obligati- 
on to  obey.  But  the  infinitely  wife,  and  good 
GOD  cannot  pofTibly  be  guilty  of  any  fuch 
Error,  as  to  command  any  thing  unworthy  of 
.Himfelf,  or  unfitting  for  us  to  do,  and  has  fuf- 
ficient, and  good  Reafons,  for  every  one  of 
his  Commands,  though  we  are  not  able  to  fee 
them  :  So  that  it  is  enough  for  us  to  know 
that  it  is  the  Command  of  GOD  ;  our  Bu- 
finefs  is  to  refiga  our  Wills  intirely  into  the 
divine  Will.  For,  though  we  know  not  why  He 
hath  commanded  fuch  a  thing,  yet  we  know 
why   we  ought   to   obey  that   Command,   name- 


Serm.  VII.  Divine  Commandment.  1 8.3 

ly,  becaufe  God  hath  commanded  it.  (/)  Hath 
not  the  Lord  GOD  of  Ifrael  commanded 
thee  ?  is  fufficient  to  filence  all  Cavils,  and 
put  us  upon  the  moft  ready  Obedience.  Nor  is 
this  to  make  GOD  an  arbitrary  Being,  as  fome 
Men  count  Arbitrarinefs.  Though  Arbitrari- 
nefs  is  of  an  ill  Sound,  when  it  is  applied  un- 
to Men,  who  are  liable  to  Miftakes,  and  are 
accountable  to  a  fuperior  Power,  and  there- 
fore have  no  Right  to  fet  up  their  Wills  as 
the  Rules  of  their  own,  much  lefs  of  others 
Adlions  ;  yet,  rightly  underftood,  when  it  is 
applied  unto  God,  it  is  no  other  than  his  a6t- 
ing  His  own  Pleafure  (u),  and  His  performing 
all  things  according  to  the  Counfel  of  his  own 
Will,  (w)  without  being  accountable  unto  us, 
or  any  of  his  Creatures,  for  the  Reafon  of  his 
Adions,  or  Defigns  :  and  this  the  Perfedion, 
and  abfolute  Supremacy  of  the  divine  Nature 
challenges  as  his  indifputable,  and  unalienable 
Right  :  and  thus  GOD  is  arbitrary,  and  it 
is  his  peculiar  Glory  that  He  is  fo  ;  that  is^ 
it  is  the  Greatnefs,  and  Glory,  of  the  divine 
Being,  and  what  none  but  GOD  can  challenge, 
that  his  Will  alone,  without  Dependance  on, 
or  Accountablenefs  to,  any  other  Being,  or  any 
Thing  out  of  Himfelf,  gives  Lav/  unto  all 
Creatures  :  His  Will,  I  fay,  which,  from  the  ' 
Perfedion  of  his  Nature,  is  above  all  PofTibi- 
lity  of  being  erroneous,  or  biaffed  with  Preju- 
dices, and  ill  AfFedions,  and  therefore  cannot 
poflibly  be  fubjed  to  Caprice,  and  Humour,  as 
the  Will  of  a  finite,  and  fallible  Being  may. 
And  fure  I  am,  that  it  is  an  Argument  of  the 
greateft  Arrogancy,  and  of  an  Arbitrary  Tem- 
per, in  the    worft  Senfe,   for  any    Man  to    ai- 

(t)  Judg.iv.    6.      (u)   Jfa.yiWi,  lo.      ("m)  Eph,    i.    n. 

N  4  fun; 


irr>,'% 


184  I'he  Excellency  of  the  Serm.VII. 

iume  to  himfelf  a  Power  that  does  not,  in  the 
lead,  belong  to  him,  and  fet  up  his  own  Will 
in  Oppofition  to  the  divine,  and  determine  with 
himfelf",  to  obey  none  of  the  divine  Commands, 
until  GOD  is  pleafed,  firft,  to  be  accountable 
unto  him  for  the  Reafonablenefs  of  them  •,  or 
if,  forfooth,  he  is  not  able  to  difcern  that  there 
is  good  Reafon  for  the  Command,  that  then 
he  will  have  nothing  to  do  with  it.  For 
what  is  this  but  to  fet  himfelf  up  in  the  Throne 
of  GOD,  and  to  bring  the  Almighty  to  his 
Bar.  My  Soul^  come  not  thou  into  their  Secret, 
unto  their  JJfemMy^  mine  Honour^  be  not  thou  u- 
nited  !  The  infinitely  Great  GOD  is  the  fole 
Difpofer  of  his  own  Aftions,  and  has  an  abfo- 
lute,  uncontroulable.  Sovereignty  over  all  His 
Creatures,  and  therefore  has  a  Right  to  be  o- 
beyed  by  them,  in  whatfoever  he  commands 
them.  For,  I  fuppofe,  and,  doubtlefs,  it  will 
be  readily  granted,  that  GOD,  who  is  infinite 
in  Power,  and  Wifdom,  and  Goodnefs,  has  a 
Right  to  do  whatfoever  is  confifbent  with  him- 
felf ;  and  that  GOD  perfeflly  knows  what  is 
confident  with  himfelf,  tho*  we  do  not  -,  and 
from  hence,  I  conclude,  he  never  will,  or  can, 
do,  or  order  to  be  done,  any  thing  but  what  is 
confiflent  with  himfelf  :  and  from  hence,  it 
follows,  that  there  is  no  Room  for  us  to  hefi- 
tate  in  our  Obedience  to  any  thing,  we  know 
to  be  the  Command  of  GOD,  tho'  we  fhould 
be  perfe6lly  ignorant  of  the  Defign,  or  Reafon- 
ablenefs of  the  Command,  until  we  can  be 
guilty  of  the  Vanity,  and  Blafphemy,  to  think 
ourfelves  wifer  than  GOD,  and  that  we  know, 
what  is  confident  with  himfelf,  better  than  he 
does  himfelf.  So  that,  whatever  GOD  has  re- 
cjuired  of  us,  it  is  our  Duty  to  perform  with- 
out 


Serm.  VII.  Divine  Commandment.  185 

out  difputing  the  Legality,  or  Reafonablenefs  of 
it  ;  His  Will  being  the  higheft  Law  and  Rea- 
fon  of  all  our  Actions.  For,  though  there,  may 
be  what  is  called  the  Fitnefs,  or  Unfitnefs,  of 
Things,  arifing  from  their  Relation,  Proportion, 
and  Dependance,  which  are  of  excellent  Ufe  in 
Philofophy,  without  Revelation  ;  yet  to  us  who 
enjoy  a  divine  Revelation,  thefe  can  be  no  falfe 
Rule  for  us  to  go  by  in  our  Condu6t,  nor  be 
the  formal  Obligation  of  our  Obedience  to  the 
divine  Law  ;  becaufe,  as  a  great  Man  obferves, 
*  What  thefe  eternal  and  unalterable^  Relations^ 
Refpeds,  or  Proportions  of  things^  with  their 
confeqiient  Agreements,  or  Difagreements,  FitnefTes 
cr  Unfitnefles,  abfolutely  and  neceffarily  are  in 
thernfehes  ;  That  alfo  they  appear  to  be,  \o  the 
Underftandings  of  all  Intelligent  Beings  \  ex- 
cept ihofe  only,  who  underhand  'Things  to  be  what 
they  are  not,  that  is,  whofe  Underftandings 
are  either  very  imperfect,  or  very  much  deprav- 
ed :  Where,  though  doubtlefs  that  learned 
Perfon  defigned  to  evidence  that  the  Fitnefs, 
or  Unfitnefs,  of  Things,  is  the  formal  Obliga- 
tion of  our  Obedience,  and  Rule  of  our  Be- 
haviour, yet,  I  humbly  conceive,  that,  by  his 
Exception,  he  truly  evinces  the  contrary  :  For, 
alas,  the  Exception,  which  he  makes,  is  the 
very  Cafe  of  all  Mankind,  fince  the  Fall,  what- 
ever it  be  of  Angels,  namely,  that  their  Under- 
fiandings  are  very  imperfeB,  and  very  much  de- 
praved. That  the  Mind  of  Man,  fince  the  Fall, 
is  very  imperfe5i  is  evident,  from  the  little  real 
Knowledge  any  attain  unto  after  all  their  dili- 
gent Study  and  Search,  and  the  much  lefs  Know- 
ledge the  Bulk  of  Mankind  can  attain  to,  for 
want  of  Leifure,  if  not  of  Capacity  ♦,  and  from 
*  Dr.  S.  Clark,  Dem.  of  the  Being  &c.     p,   183. 

the 


1 86  The  Excelle72cy  of  the  Serm.VIL 

the  different  SentimentSj  which  different  Perfons, 
Cthough  as  far  as  we  can  judge,  of  equally  clear 
Perception,  and  Underftanding,)  have  of  one 
and  the  fame  thing,  in  many  Inflances  ;  and 
from  the  faid  Author^  who  afferts,  ||  that  "  what 
**  is  for  the  good  of  the  whole  Creation^  in  very 
*'  many  Cafes,  none  but  an  infinite  Underftand- 
ing can  poflibly  judge  ;  and  from  the  facred 
Scripture,  which  affures  us,  that  naturally  Men 
have  their  Understandings  darkened  (x).  So  that, 
from  the  evident  Imperfeflion  of  our  Under- 
flandings,  we  are  not  able  clearly  to  difcern,  in 
many  Cafes  at  leaft,  the  abfolute  and  neceifary 
Relation,  and  Fitnefs  or  Unfitnefs  of  things,  in 
themfelves,  and  therefore  can  by  no  Means, 
with  Safety,  make  it  the  Rule  of  our  Conduft. 
And  befides  this  ImperfeifVion,  there  is  evident- 
ly a  very  confiderable  Depravity  upon  our  Un- 
derftandings,  which  is  feen  in  their  being  biaffed 
and  bribed,  by  Paffions,  and  Prejudices,  fway- 
ing  the  Minds  of  thofe  that  feem  to  be  mofl  free 
from  them  ;  and  the  fame  Author  acknowledges, 
f  a  great  and  general  Corruption  and  Deprava- 
tion. Hence  though  we  may  be  able  to  dif- 
cern the  Fitnefs  or  Unfitnefs  of  Things,  in  many 
Inftances,  yet,  fince,  from  our  ImferfeMion  and 
Depravity,  in  many  other  we  do  not  ;  and  in 
fome  we  cannot,  therefore  the  Will  of  GOD, 
the  fupream  Lawgiver,  which  Will  is  always 
wife  and  good,  is  the  only  fure  and  certain  Rule, 
to  us,  to  regulate  our  Adlions  by  ;  and  con- 
fequently  the  Will  of  GOD,  made  known  to 
u?,  is  the  higheft  Law  and  Reafon  of  our  Con- 
duct, and  not  our  own  Conception  of  the  Fit- 
nefs or  Unfitnefs  of  Things.  And  our  not  be- 
ing able  to  difcern  the  Fitnefs,  or  Unfitnefs,  of 
U  p.  223.     (a)  Eph.  \v.   iS.     t  p.   254. 

Thingi 


Serm.  VII.  Divine  Commandment, i^-j 

Things,  can  be  no  fufficient  Reafon  why  any 
Man  fhould  refufe  to  obferve  that  Law,  or 
believe  that  Truth,  which  GOD  hath  clearly 
revealed  to  ns.  For  "  fince,  faid  that  learned 
"  Author,  t  the  natural  Attributes  of  GOD,  his 
"  infinite  Knowledge,  Wifdom  aro  Power,  fets 
"  him  infinitely  above  all  PofTibility  of  being 
"  deceived  by  Error,  or  of  being  influenced  by 
"  wrong  AffeUions  ;  *tis  manifeft  his  divine 
"  Will  cannot  but  always  and  neceflarily  deter- 
"  mine  itfelf  to  choofe  to  do  what  in  the 
"  whole  is  abfolutely  Beft  and  Fitted  to  be 
"  done  ;  therefore  his  divine  Will  which  ne- 
celTarily  orders  what  is  moft  fitting  for  us  to 
do,  is,  to  us,  the  beft  Rule  by  which  to  Judge 
of  the  Fitnefs,  or  Unfitnefs,  of  Things,  and  the 
ftrongeft  formal  Obligation  upon  us  to  Obedi- 
ence i  and  confequently  our  Obedience  muft 
be  univerfal  and  extend  to  every  Command, 
that  has  the  Authority  of  GOD  ftamped  upoa 
it,  whether   we   fee  the  Reafon  of  it,  or   no. 

We  may  not  therefore  think  to  excufe  ourfelves 
with  a  partial  Obedience,  or  in  obeying  fuch 
Commands  only  as  are  fuitable  to  our  pardcular 
Temper,  and  Intereft  in  the  World,  or  which  we 
can  fee  the  Reafon  of ;  nor  may  we  hope  to 
enjoy  the  Benefit  of  the  exceeding  broad  Com- 
mandment, unlefs  our  Obedience  extend  to  every 
particular  Duty  required  of  us :  that  is,  unlefs 
we  fmcerely  endeavour  after  univerfal  Obedience 
to  every  divine  Command.  The  Commandment 
is  all  of  a  Piece,  and  therefore  called,  the  Com- 
mandment, in  the  fingular  Number.  We  muft 
fincerely  endeavour  after  an  Obedience  as  extenfive 
as  the  Commandment  is,  or  it  will  be  no  true 
Obedience,  in  the  Sight  of  GOD.     Hence  is  that 

t  P-  184. 

of 


1 88  'The  Excellency  of  the  Serm.VlI. 

of  the  Apoftle  James,  (x)  Whofoever  Jhall  keep 
the  whole  haw,  and  yet  offend  in  one  Point,  is 
guilty  of  all.  He  is  guilty  of  denying  the  Autho- 
rity of  the  fupream  Lawgiver,  and  guilty  of 
breaking  the  Unity  of  the  Commandment  ;  and 
from  the  fame  Principle,  by  which  he  allows 
himfelf  in  Difobedience  to  any  Part  of  the  Law, 
he  would  alfo  tranfgrefs  the  whole,  under  equal 
Temptations,  and  Opportunities.  It  mud  there- 
fore be  our  great  Care,  as  ever  we  would  be 
efteemed  obedient  Subje6ls,  to  comply  with  the 
juft  Expectation  of  GOD,  and  his  earned  Defire, 
of  an  univerfal  Obedience.  O  that  there  were 
fuch  an  Heart  in  them  !  ( fays  he,  )  that  they 
would  fear  me,  and  keep  all  my  Commandments, 
always,  that  it  might  go  zuell  with  them,  and  their 
Children,  forever  (y). 

Thus,  we  muft  not  content  ourfelves  with 
'  being  Legalifts,  by  obferving  only  the  moral 
Duties  of  the  divine  Commandment,  without 
taking  due  Care  to  obey  evangelical  Precepts  -, 
for  the  Young  Man,  in  the  Gofpel,  could  fay,  (2) 
all  thefe  have  I  kept  from  my  Touth  up  ;  and  yet 
our  Lord  faid  to  him,  in  the  next  Verfe,  One 
Thing  thou  lackeji. 

And  it  will  be  but  a  vain  Prefumption  in  us, 
Xo  think  that  wc  are  truly  obedient  to  the  Pre- 
cepts of  the  Gofpel,  and  call  ourfelves  Chriftians, 
while  the  Duties  of  the  moral  Law  are  negleded 
by  us.  Wilt  thou  know,  O  vain  Man,  that  Faith, 
without  Works,  is  Dead  (a).  Moral,  and  Pofitive, 
Natural,  and  Evangelical,  Precepts,  muft  all,  in 
their  proper  Place,  be  duely  regarded  by  us  ; 
fh'fe  ought  ye  to  have  done,  and  not  to  leave  the 
ether  undone  {b)  :   they  muft   go  Hand  in  Hand 

(x)  Jam.  ii.    lo.   {y)   Deut.  v.   ^9.     (^)  Luke    xviii.    21. 
[a]   Jam.  ii.  20,     (/')  Mattb.  xxiji.   23. 


Serm.  VII.  Divifie Commandment, i^(^ 

with  us,  and   our  Obedience,  in  our  fincere  Aim, 
and  Endeavours,  muft  univerfally  extend  to  them 
all  and   to  every  Article  included  under  them. 
I  will  only  add, 

3.  Laftly  ;  Thus  too  it  infers  the  Conftancyj 
and  Perpetuity,  as  well  as  the  Univerfality  of  our 
Obedience :  that  we  perfevere  in  our  Obedience 
as  long  as  we  live.  For  the  divine  Authority 
ever  remaineth  good,  and  GOD  is  our  Sove- 
reign, in  one  Part  of  our  Lives  as  v/ell  as  in  ano- 
ther, yea,  as  long  as  we  have  any  Being  ; 
and  the  Commandment  remains  the  fame  ex- 
cellent Commandment,  to  Day,  that  it  was 
Yefterday  ;  and  as  that  is  not  more  holy, 
jufl,  and  good,  at  one  Time,  than  at  an  other, 
fo  neither  is  it  lefs  Obfigatory  upon  us  at  any 
Time,  but  always  abides  in  full  Force,  and  Vir- 
tue, and  therefore  ought  always  to  be  obeyed 
by  us  i  Every  Day  wc  live,  and  all  the  Day 
long,  and  as  long  as  we  live  in  the  World.  So 
faid  the  devout  Pfalmijl,  {c)  I  have  enclined  my 
Heart  to  perform  thy  Statutes^  always^  even  unto 
the  End.  We  may  not  imagine,  therefore,  that 
there  are  any  particular  Seafons  for  Obedience, 
and  others  in  which  we  may  lawfully  intermpt 
our  Obedience  ;  for,  though  there  may  be  fpe- 
cial  Seafons  for  This,  or  That,  particular  Branch 
of  our  Duty,  and  fometimes  LelTer  Duties  muft 
give  place  to  Greater  ones,  according  to  that  of 
our  Saviour,  {d)  I  will  have  Mercy,  and  not  Sa- 
crifice, yet,  with  Refpefb  unto  the  whole  of  the 
divine  Commandment,  there  is  no  Part  of  Time 
can  be  called,  a  fpecial  Seafon  for  Obedience, 
becaufe  there  is  not,  nor  can  there  be,  any  Seafon 
for   Difobcdience.     GOD   allows  us   no  Part  of 

(c)  Pfal.  cxix.    1 12.     (d)  Matth.  ix,   13. 

our 


J  90  T^DB  Excellency  of  the  Serm.  Vli. 

our  Lives  to  Sin  in,  though  he  allows  us,  at  pro- 
per Seafons,  to  call  off  our  Minds,  from  thofe 
Duties  which  are  more  toilfome,  and  burdenfome, 
to  us,  unto  thofe  that  are  more  eafy,  and  plea- 
fant  ;  but  He  demands  of  us  a  conflant,  per- 
fevering,  Courfe  of  Duty,  throughout  the  whole 
of  our  State  of  Probation,  and  Trial,  in  this 
World  ;  that  we  ferve  him  in  Righteoufnefs, 
and  Holinefs^  all  the  Days  of  our  Life  (e)  :  that 
we  patiently  continue  in  the  Way  ef  well  doing  ? 
(f)  :  that  we  hold  faft  the  Profeffion  of  our 
Faith,  without  Wavering  (g)  :  and  that  we  be 
Jiedfafi,  unmovable,  always  abounding  in  the  Work 
of  the  Lord  ;  forafmuch  as  we  know  that  our 
Labour  fhall  not  be  in  vain  in  the  Lord  ih). 
If  this  were  well  remembred,  it  would  have  a 
mighty  Influence  upon  us,  to  make  us  more 
exad,  in  our  Obedience  to  the  Commands  of 
GOD,  throughout  the  whole  Courfe  of  our  Lives  \, 
and  we  fhould  not  fo  eafily  be  prevailed  upon, 
to  allow  fuch  wide  Gaps  in  our  Duty,  as  arc 
often   to  be  found  among  us. 

{e)  Luk.  i.  75.     (/)    Rom.  ii.  7.     (g)    Heb.  x.  23.     {h) 
I   Cor,   XV,  58. 


SERMON 


Serm. VIII . Divine  Com7na?idment .  191, 

SERMON    VIII. 

Psalm    CXIX.  96. 

/  have  Jmi  an  Rnd  of  all  Per- 
feSiion  ;  but  thy  Commandment 
is  exceeding  broad, 

THE  laft    Opportunity  of  difcourfing  upon 
this  Subjed,   I  entred  upon   the  Improve- 
ment of    the    fecond  Doftrine    from    the 
Words,  viz.  The  Commandment  of  GOD  is  ex- 
ceeding broad  ;     and  I  inferred   from  it, 

1.  The  wonderful  Goodnefs,  Mercy  and  Com- 
paflion  of  GOD  to  a  miferable  World,  in  mak- 
ing a  clear  Revelation  of  his  Mind  and  Will, 
in  fuch  important  Affairs,  wherein  our  own 
Reafon  would  not  have  been  fufficient  to  have 
diredted  us,  and  all  with  the  bleffed  Defign  of 
recovering  of  us  to  Reflitude,  and  Happinefs  ; 
which  fpecial  •  Advantage  demands  of  us  our 
grateful  Tribute  of  Thankfulnefs,  and  Praife. 

I  have  alfo  inferred, 

2.  The  indifpenfible  Obligations  we  lie  under 
to  keep  the  Commandment  of  GOD  -,     that  is, 
to  believe  all  that  GOD   has   told  us,  and  per- 
form 


192  Tloe  Excellency  of  the  Serm.  VIIL 

form  all  that  he  requireth  of  us.  'Tis  the  Com- 
mandment of  the  GOD  that  made  us,  who  is 
our  fupream  Ruler,  and  to  whom  we  muft  be 
accountable  -,  'tis  a  moft  excellent  Command- 
ment in  itfelf,  and  refpefting  Society,  and  par- 
ticular Perfons  ;  and  therefore  as  ever  we 
would  a6t  reafonably,  polTefs  the  Peace  of  our 
own  Minds,  and  be  happy  in ^  the  Favour  of 
our  GOD,  we  are  indifpenfibly  obliged  to  obey 
it,  and  that  every  Part  thereof,  as  the  Will  of 
GOD  concerning  us,  and  be  conftant  and  per- 
fevering  in  our  Obedience  to  the  End,  without 
allowing  any  Interruptions  therein. 

And  I   now  fliall  go  on  to  a  Third  Inference 
From   this   Doflrine   ;     viz. 

3.  This  Doftrine  teaches  us.  That  Religion 
is  our  truefl  Wifdom.  For  what  is  Religion, 
but  our  keeping  the  Commandments  of  GOD  ? 
Religion  indeed  includes  in  it,  that  we  believe 
that  there  is  a  GOD,  and  that  we  believe  the 
Commandment,  as  the  Rule  of  our  Duty,  is 
from  GOD,  and  that  the  Way,  in  which  GOD 
hath  fignified  to  us  that  he  is  willing  to  be 
reconciled  unto  us,  and  admit  us  to  his  Fa- 
vour, namely,  in  and  by  his  Son  JESUS 
CHRIST,  is  the  only  Way  of  our  obtain- 
ing Mercy  with  him  :  but  yet  all  our  Faith 
in  GOD,  and  in  his  Son  JESUS  CHRIST,  all 
our  Fear  of  GOD,  and  Love  to  him,  all  ter- 
minates in  this,  as  the  Sum  of  true  Religion, 
and  what  includes  all  the  Reft,  that  we  readily 
obey  this  GOD,  in  whatfoever  he  commands  us ; 
Therefore  the  Preacher  faid,  {i)  Fear  GODy  and 
keep  his  Commandments  -,  for  this  is  the  whole 
of  Man,     His  whole    Duty  is  included  in  this, 

(;•;  Ecd.  xii.  t*3v  . 

i  and 


Serm. VIIL  Divine  Commandment.  193 

ind  his  whole  Happinefs  is  laid  up  in  it.  Since 
therefore  the  Commandment  of  GOD  is  fo  ex- 
ceeding broad,  as  to  reach  to  us  in  all  our  Ca- 
pacities, and  Relations,  and  Defigns  to  better 
us,  as  rational  Creatures,  to  render  our  Lives 
comfortable  to  us  here,  and  to  make  us  com- 
jjleatly  happy  hereafter,  then  it  mud  needs  be 
the  trueft  Wifdom  in  us,  thus  to  be  religious. 
And,  indeed,  what  Wifdom  is  there  equal  to  this  ? 
(k)  Unto  Man^  he  faid^  Behold^  the  Fear  of  the 
Lord,  that  is  Wijdom,  and  to  de-part  from  Evil 
is  Underjlanding.  Let  a  Man  be  ever  fo  world- 
ly wife,  though  he  fhould  underftand  all  the 
Secrets  of  Nature,  and  of  Art,  and  be  deeply 
read  in  the  moft  refined  Politicks,  yet,  without 
Religion,  he  has  not  the  Wifdom,  and  Under- 
lianding,  of  a  Man  ;  and  his  whole  Life 
will  be  but  an  ill  concerted  Defign,  which  will 
come  far  fhort  of  his  true  End,  and  all  his 
fine  Schemes,  his  Labour^  and  Toil,  will  be 
in  vain,  and  to  no  good  Purpofe  :  when  a 
Storm  gathers  thick  and  dark  about  him,  and 
the  Waves  of  Adverfity  beat  heavy  upon  him, 
he  will  be  deftitute  of  every  thing  that  can 
afford  him  any  folid  Comfort  •,  and  when  the 
gloomy  Profpedt  of  Death,  and  the  Grave,  ap- 
pears, with  all  its  Terrors,  before  him,  he  will 
not  be  able  to  look,  with  Calmnefs,  into  the 
future  World,  and  comfort  his  Heart  with  the 
refrefhing  View  of  a  State  of  compleat,  and 
cndlefs,  Happinefs  referved  for  him.  For  his  in- 
quifitive  Search,  and  cleareft  Difcoveries,  his  clo- 
feft  Thought,  and  greateft  Labour,  have  been 
about  thofe  things  which  are  of  the  leaft,  and 
moft  temporary.  Concernment  to  him,  while  he 
has  contented  himfelf  to  remain  a  Stranger  to  that 

{k)  Job  xxviii.  28. 

O  'Vfhich 


194-  ^h  Excellmcy  of  the  Serm.  VIIL 

which  is  his  main  Interefl,  and  of  everlafting 
Confequence  unto  him  :  the  Folly  of  which  is 
apparently  much  greater  than  that,  of  him, 
who  fhouid  fpend  all  his  Thoughts,  and  Time, 
about  catching  of  Butterflies,  to  the  Negleft  of 
the  neceflary  Pr/Dvifion  for  the  Support  of  his 
Bbxiy.  Whereas,  he  that  is  truly  religious  takes 
a  prudent  Courfe  to  fecure  his  main  Intered, 
to  enjoy  the  Favour  of  his  GOD,  and  pofTefs 
everlafting  Peace  and  Joy  ;  and  let  the  World 
frown  upon  him,  and  all  things  about  him  be 
thrown  into  Confufion,  and  his  whole  Life,  here, 
be  filled  up  with  various  Afflictions,  and  Sor- 
rows, yet,  in  the  midft  of  all,  he  can  look  within 
himfelf  with  Calmnefs  and  Pleafure,  at  the 
Thought  of  his  having  done  his  Duty  ;  and 
can  look  forward  with  a  joyful  Profpeft  of  an 
happy  IfTue  to  all  his  Affliflions,  fecurcd  to  him 
in  the  Promife  of  that  GOD,  who  is  faithful, 
and  will  do  it  :  Nay,  though  he  fhouid  be  forced 
for  the  Sake  of  this  his  main  Intercft,  to  fuffer 
in  JeiTer,  and  more  trifling  Matters  ;  yet,  {o  long 
as  his  greateft  Concerns  are  fafe,  he  has  evidently 
acted  the  Part  of  a  Wife  Mun,  in  making  a 
lefler  Interefl  (loop,  and  give  Place,  to  the 
greater.  So,  like  the  wife  Merchant^  having 
found  one  Pearl  of  great  Price,  he  readily  fells  all 
that  he  has^  parts  with  things  of  Jeffer  Value, 
ar.d  buys  it  (/). 

Befides,  the  Wifdom  of  Religion  appears  in 
this,  that  a  Man  does  nothing  herein  that  he 
will  afterwards  have  any  Reafon  to  be  afliam- 
ed,  and  repent  of  ;  whereas  he  that  leads  an 
irreligious  Life,  in  Difobedience  to  ihz  Divine 
Commandment,  will  certainly,  as  he  has  juft 
Caufe    for  it,    be  afhamed,  and  heartily    forry 

(/)  Math.   xiii.  45, 


Serm.  V III. Divine  Commandment.!.^^ 

for  his  Folly,  fooner,  or  later  :  If  he  ever  fee 
his  Error,  while  he  has  Opportunity  to  corredt 
it,  his  pafl:  Folly  will  coft  him  many  an  uneafy 
Thought,  and  make  him  very  reftlefs  ;  and 
his  Repentance,  though  it  be  the  beft  thing  he 
can  pofiibly  do,  will  be  attended  with  inward 
Shame,  and  Regret,  and  he  will  bitterly  refled 
upon  himlelf,  and  mod  fadly  condemn  himfelf, 
as  a  vile,  v/retched,  loathfome  Creature,  who  by 
his  Rebellions  againft  his  Sovereign,  and  Ingra- 
titude 10  his  beft  Friend,  has  deferved  Hell 
a  Thoufand  Times  over.  But  if  he  fhould  go 
f'n  in  his  Irrcligion,  until  Death,  and  Judg- 
ment, overtake  him,  how  feverely,  then,  will 
he  reproach,  and  condemn  himfelf  ?  What 
pointed  Stings  will  pierce  deep  into  his  very 
Soul,  at  the  Reflellion  on  his  paft  Folly  f 
What  inexprefTible  Horror  will  take  hold  upon 
him,  at  the  Thought  of  his  former  mad  Courfe 
of  Life  ?  How  dreadfully  will  he  become  his 
own  Tormentorj  and  that  throughout  an  end- 
isls  Eternity  ?  Whereas,  he  that  lives  religi- 
oufly,  in  Obedience  to  the  divine  Commands, 
is  always  doing  what  he  ought  to  do,  what 
becomes  him  as  a  rational  Creature,  what  great- 
ly improves  and  betters  him,  and  therefore  what 
will  forever  fet  eafy  and  comfortably  about 
him,  and  what  will .  afford  him  unfpeakable  Sa- 
tisfadion  in   the  Review   of  it. 

Nay  ;  if  the  religious  Man  fhould  have  de- 
luded himfelf,  with  the  pleafing  Hopes,  of  liv- 
ing happily  forever,  in  an  other  World,  after 
he  has  aded  his  Part  in  this,  and,  inftead  of 
his  partaking  of  that  Joy  and  Satisfaction^  he 
lived  in  fixpeftation  of,  fhould,  at  laft,  'die,' 
and  perifh,  like  the  Bead,  yet  has  he  a(5ted 
the  wife  Part  :    becaufe  he  has  denied  himfelf 

O   2  of 


T^6  TTjb  Excellency  of  the  Serm.  Vlll. 

of  nothing  that  was  fitting  for  a  wife  Man  to 
allow  himfelf  in,  he  has  had  the  Pleafure,  and 
Satisfadlion,  as  he  went  along,  to  carry  himfelf 
regularly,  and  behave  decently,  and  to  do  no- 
thing but  what  was  worthy  of  hiim,  as  a  Man  ; 
and  all  this  he  did  upon,  at  leaft,  the  probable, 
Hopes  of  a  happy  Eternity,  as  the  full  Reward 
of  all  :  and^  if  after  all,  he  fliould  mifs  of 
what  he  hoped  for,  by  ceafing  to  have  any 
Being  beyond  the  Grave,  yet  he  will  truly  have 
Joft  nothing,  by  his  Religion,  but  what  he  could 
very  well  fpare,  without  any  real  Damage  to 
himfelf,  and  he  will  then  be  in  no  Capacity  to 
receive  any  Uneafinefs,  at  his  Difappointment, 
or  to  feel  any  Degree  of  Mifery.  But  he  that 
lives  irreligioudy  truly  gains  nothing,  by  his  Ir- 
teligion,  but  what  he  had  better  be  without» 
namely,  an  indecent,  mifbecoming,  and  unmanly 
Condudl:,  which  expofes  him  to  the  Ccnfure, 
and  Difefteem,  of  the  thinking  Part  of  Mankind, 
and  uneafy  Refledions  within  himfelf,  which 
he  cannot,  at  Times,  be  without  -,  and  all  the 
Liberty  he  has  taken  to  gratify  the  Irregular 
Appetites  of  Fielli  and  ^t'^'i^^  befides  it's  reduc- 
ing him  upon  a  Level  with  the  Brute,  has 
been  with  a  View  to  feme  probable  Hope,  (for 
ro  Man  is,  or  can  be  fure  of  it,j  that  he  fhall 
have  no  Being  in  an  other  World  ;  which 
Hope  if  he  fhould  find  himfelf,  at  lafb,  mifta- 
ken  in,  he  would  be  unavoidably  miferable,  and 
that  forever.  So  that,  upon  Suppofition,  that 
the  future  State  is  only  probable,  and  that  there 
were  equal  Reafon  to  conclude,  that  it  will,  or 
will  not,  be,  the  religious  Man  is,  by  far,  the 
wrfer  of  the  two  ;  becaufe  he  has  provided 
for  that  which  pofTibly  may  happen,  and  that 
with  no  real  Difadvantage  to  himfelf  in  his  pre- 


Scr^.yill' Divine  Commandment,  197 

fenc  State,  while  the  irreligious  has  made  no 
real.  Gain  to  himfcif,  by  a  Life  of  Difobedi- 
cnce,  and  is  utterly  unprovided  for  the  fatal 
Chance^,  which,  for  ought  he  can  poffibly  k^now,' 
inay,  at  laft,  happen  to   him. 

But  then,  whatever  profane  Men  may  think 
of  it,  there  is  no  fuch  Chance,  whether  we  fhall 
have  a  Being  in  an  other  World  ;  no,  my 
Brethren,  it  is  an  undoubted  Certainty,  founded 
upon  folid  Principles  of  Reafon,  and  evidenced 
by  the  clear  Light  of  indifpatable  Revelation, 
that  we  fliall  exift  after  we  leave  this  World, 
that  Death  does  not  make  a  final  and  fuIlEnd  of  us» 
but  we  pafs,  from  hence,  into  an  other  World, 
where  we  fhall  have  afTigned  unto  us  a  Por- 
tion anfvverahle  to  our  Conducb  in  this  :  and 
then  who  will  be  found  to  be  the  wife  Man  ?• 
He  that  has  aforehand  been  thoughtful  about 
that  State  he  is  pafling  into,  and  done  all  he 
can  to  render  it  a  comfortable  and  happy  State 
to  him  i  or,  he  that  has  caft  off  all  Thoughts 
of  Futurity,  and  has  been  doing  all  he  can  to 
render  it  a  State  of  endlefs  Mifery,  and  infup- 
portable  Torment  to  him  ?  Verily,  when  all 
things  are  duely  confidered,  it  will  certainly  be 
found,  that  Religion  is  our  truefl  Wifdom. 
Well  then  might  Solomen,  the  wifef^  of  Men, 
fay,  {m)  IVhofo  kespeth  the  Law  is  a  wife  Son  ; 
and,  (»)  He  that  geteth  Wifdom  loveth  his  own- 
Souly  and  he  that  keepsth.  Underftcinding  Jhall  fini 
good, 

4.  "We  may  ftom  hence  infer  the  very  great 
Evil  of  wilfully  making  light  of,  and  contemn- 
ing,  the  divine  Commandment.  Is  the  Com- 
mandment, a  Revelation   from  GOD,  pattsking 

Im)  Ptyu.  xxviii.  7.     (w^  ch.  xix.  8. 


I gS  T^ha  Excellency  of  the Serm.  VIII. 

of  the  Purity  of  his  Nature,  with  the  Stamp  of 
his  royal  .Authority  upon  it  ?  Is  it  exceeding 
broad,  as  it  reaches  to  every  one  of  us,  and 
every  Part  of  us,  includes  our  whole  Duty,  and 
confults  our  trueft  Intereft,  in  this  World,  and 
the  next  ?  What  an  high  Crime,  and  mifde- 
meanor,  muft  it  then  be,  for  any  to  make 
Light  of  it,  and  pour  their  Contempt  upon  it, 
as  though  it  were  mean,  and  defpicable,  and 
not  worthy  to  be  treated  with  Decency,  and 
good  Manners  :  What  is  this  but  to  pour  Con- 
tempt upon  GOD  himfelf,  who  fpeaks  to  us 
in  his  Word  ?  Surely  the  Oracles  of  the  great 
GOD  ought  to  be  forever  facred  with  us,  and 
to  be  thought,  and  fpoken,  of,  with  the  great- 
eft  Reverence.  One  would  be  ready  to  think, 
that  the  Purity  of  its  Morals,  the  Sublimity, 
and  Majefty,  of  its  Sentiments,  and  the  Noble- 
nefs,  and  Gravity,  as  well  as  Familiarity,  and 
Plainnefs,  of  its  Didion,  befides  the  Remembrance 
that  Life,  or  Death,  turns  upon  our  Regards  to 
It,  (hould  fecure  it  our  greateft  Veneration,  be- 
yond that  of  any  other  Writings  whatever  ; 
becaufe  no  other  Writings,  whatever,  can  pre- 
tend to  come  near  the  Sanftity,  and  Majefty, 
of  the  facred  Scriptures  ;  nor  fo  nearly  con- 
cern us,  in  our  bed,  and  lafling  Intereft.  And 
yet,  as  if  it  were  not  enough  to  live,  and  act, 
contrary  to  the  Documents  of  this  facred  Word, 
are  there  not  a  Generation,  (O  how  lofty  are 
they  in  their  own  Eyes  !)  who  add  to  all  their 
other  Crimes  the  prodigious  Guilt,  of  pleafing 
therrvfclves  in  breaking  their  fcurrilous  Jefts  upon 
the  holy  Writings,  and  fcruple  not  to  turn  the 
divine  Oracles  into  Burlefque  ?  What  can  be 
more  contrary  to  that  Reverence  and  Efteem 
which  is  due  to  a  Revelation  from  GOD,  th^n 

for 


Serm.  Ylll.  Divine  Commandment,  i()() 

for  Perfbns  to  atcount  themfelvcs  witty  in  their 
profane  Drollery  upon  ic  ?  And  yet,  for  oughc 
all  thaC"  the  wittieft  of  them  can  fay,  it  may 
pofTibly  be  a  Revelation  from  GOD,  and  no 
other  than  GOD  himfelf  fpeaking  in  that  Word 
which  they  contemn.  Nor  is  it  any  Argumen: 
ct  the  Meannefs  of  the  facred  Scriptures,  or 
their  want  of  a  divine  Original,  that  Perfons  of 
but  little  real  Wit,  though  of  a  great  Deal  of 
Profanenefs,  and  Malice,  can  pl.iy  their  fiJly 
Squibs,  upon  the  Do6lrines,  or  Precepts,  con- 
tained in  them,  any  more  than  it  is  an  Argu- 
ment  of  the  Meannefs  of  a  noble  Man's  Chs- 
radter,  that  a  contemptible  Buffoon  wears  the 
Title  of  my  Lord  :  Though  with  feme,  it 
may  be  thought  a  fufficient  Confutation  of  the 
divine  Original  of  the  Scriptures,  that  they  can 
ftrain  a  low  Banter,  or  break  a  homely  ]t& 
upon  them.  But,  let  fuch  Men  know,  that 
Bantering,  and  Jefting,  are  not  Reafoning  ;  and 
they  muft  give  us  other  Proofs  of  their  Tup- 
pofed  mafterly  Way  of  thinking,  before  v;e  can 
yield  up  our  Underftandings,  and  Confcitnccs, 
to  their  Direction  :  yea,  they  muft  give  us 
other  Evidences,  than  they  do,  of  their  being 
Friends  to  Reafon,  whatever  Shape  they  ap- 
pear in,  before  they  are  fit  to  be  hearkened  to. 
A  Man  is  never  the  lefs  valuable  for  a  Mon- 
key's ridiculous  Reprefentation  of  him.  What 
is  there  fo  facred,  and  true,  fo  beneficent,  and 
ferviceable,  which  a  very  low,  but  a  very  li- 
centious. Wit,  may  not  turn  into  Ridicule  ? 
But  of  all  Wit  this  is  the  moft  foolifh,  and 
the  moft  dangerous  :  This  is  to  fport,  in  the 
Dark,  with  edge  Fools,  and  to  a6t  the  Part 
of  Solomonh    mad   Fool,   {o)    vvhg  cajietb  Fin- 

(o)  Proi\  xxvi.  i8.  ^ 

Q4  '       irM?^ 


"^200  11h  Excellency  of  the  Serm.VIIL 

hrands^  Arrows^  and  Beath^  and  crieth,  am  I 
not  in  Sport  ?  becaufe  it  is  to  play  the  Fool 
in  a  Matter  of  the  greateft  Confequence  that 
can  be,  in  which,  if  a  Man  be  miftaken  in  his 
Jeft,  and  for  ought  he  knovys  he  may  be  mif- 
taken,  he  does  himfelf  the  greateft  pofTible  In- 
jury, as  well  as  to  many  about  him  :  he 
runs  on  inconfiderately,  with  a  broad  Laugh, 
and  hideous  Grin,  and  hurries  many  unthinking 
Fools,  with  the  empty  Noifc,  into  everlafting 
Burning.  Nor,  know  I  any  Sin,  that,  in  our 
Day,  may  be  fuppofed  to  come  nearer  to  th( 
Sin  again fl  the  Holy  Ghojl,  (if  it  be  not  the 
very  fam  ■,)  zvhich  jhall  never  he  forgiven^  nei^ 
iher  in  this  Worlds  nor  in  that  which  is  to  comt^ 
than  for  a  Man  defignedly  to  rir'icule  th$ 
Scriptures,  and  the  Miracles  recorded  in  it,  as 
little  Tricks  of  Juggling,  and  Legerdemain  \ 
becaufe  fuch  a  Man  Evidently  difcovcrs  him- 
felf to  be  under  the  Power  of  Malice,  and 
Rage,  againft  our  holy  Religion,  and  it's  Au- 
thor, who  can,  for  the  Sake  of  his  Enmity  to 
them,  become  fo  great  an  Enemy  to  Reafon  ; 
hy  which  Means  he  Hands  abfolutely  Self-con- 
demned. And  whatever  the  profane  Droll  may 
think  of  himfelf,  and  however  he  may  gain  thq 
Laugh,  of  the  vain  World  on  his  Side,  he  will 
find,  in  the  Conclufion,  that  he  has  been  all 
the  while  fporting  himfelf  to  his  own  undoing, 
by  pafiing  the  Flout,  and  Jeer,  upon  his  Ma^ 
ker,  and  his  Judge,  and  has  Jefted  away  his 
Soul,  and  his  Happinefs  forever.  Of  all  Perfons, 
fuch  fhould  be  had  in  the  greateft  Contempt^ 
and  Abhorrence,  by  us,  becaufe  of  their  fcurri- 
lous  fpitting  in  the  Face  of  our  heavenly  Fa- 
ther, and  their  bold  Attempt  to  undern^ine, 
hy  the  mofl  unmanly,  and  fordid.  Methods,  the 

very 


Serm.VIII.  Divine  Commandmsnt  2ht 

very  Foundations  of  cur  moft  holy  Religion^ 
and  bury  the  nobleft  Strudure  in  the  contempr 
tible   Ruins. 

Thus  alfo,  it  argues  a  Slight  caft  upon  the 
divine  Commandment,  for  any  to  form  new  No- 
tions, and  Schemes  of  Religion,  and  Ways  of 
Worfliip,  not  enjoyned,  or  warranted,  by  the 
Word  of  GOD.  For,  as  GOD  himfelf  knows 
befr,  what  Worfhip,  and  religious  Service,  is  moft 
agreeable  to  his  Nature,  and  Perfedions,  and  con- 
fonant  to  his  grand  Defign  of  the  Salvation  of 
Sinners,  through  the  Merits  of  his  Son  ;  fo  he 
has  been  pleafed  to  reveal  to  us,  in  his  holy  Word, 
what  that  Worfhip  is,  which  is  acceptable  and 
pleafing  to  him  ;  and  his  Commands,  therein, 
extend  not  only,  to  every  one  of  us,  but,  to  the 
whole  of  our  Duty,  relating  to  GOD,  and  his 
Worfhip,  as  well  as  to  our  whole  Duty  to  our 
Fellow  Creatures.  It  muft  therefore  be  looked 
upon  as  no  lefs  than,  a  reproaching  the  exceeding 
broad  Commandment  with  Im perfection,  for  us 
to' interpolate  it  with  Inventions  of  our  own  ;  and 
an  Impeaching  the  Wifdom  of  GOD,  for  us  to 
fet  up  Modes  of  Worfhip  which  he  hath  not  en» 
joyned  ;  and  an  arrogating  to  ourfelves  the  Au- 
thority of  GOD,  and  his  Dominion  in  his  own 
Houfe,  for  us  to  impofe  our  own  Schemes  upon 
Others,  and  make  our  new  found  Services  the 
Terms  of  Communion  in  the  Church  of  GOD  5 
and,  at  the  fame  Time,  fuch  pernicious  Principles 
do  but  give  the  Scope  to  vain  conceited  Minds, 
fyll  of  themfelyes,  and  contemning  all  befide, 
when  once  they  have  gotten  fufficient  Power  on 
their  Side,  to  impofe  upon  us  what  new  Religioa 
they  pleafCg  when  ever  they  Ihall  think  it  fitting 
to  do  fp.  If,  therefore,  we  would  approve 
ourfelves  unto  GOD,    and    not  make  light  of 

his 


2  o  2  l^he  Excelle?icy  of  the  Serm.  VIII. 

his  Commandment,  we  ought  to  be  careful,  in 
all  Parts  of  our  religious  Worihip,  to  conform 
ourfelves,  not  to  the  Didlates  of  Men,  but,  to 
the  Rules  laid  down  in  the  Word  of  GOD.  {p) 
^0  the  Law,  and  to  the  Tejiimony  %  if  they  /peak 
not  according  to  this  Word^  it  is  becaufe  there  is 
710  Light  in  them. 

Furthermore  ;  It  is  a  Slight  and  Contempt  caft 
upon  the  Word  of  GOD,  for  Pcrfons  to  negledt 
to  make  that  due  Improvement  of  ir,  which  it  is 
defigned  for,  to  inftrud  them  in  the  Way  of 
Righteoufnefs.  The  great  Defign  o-f  GOD's  holy 
Word  is,  to  convert  the  Soul,  to  make  wife  the 
Jimple,  to  rejoice  the  Heart,  and  enlighten  the  Eyes, 
and  to  guide  us  in  the  Path  of  our  Duty,  and 
the  Way  to  true  and  endlefs  Felicity.  Now,  in 
order  to  have  this  blefied  End  promoted,  'tis 
neceffary  that  Perfons  afl  the  rational  Part,  in  a 
diligent  Application  of  the  Means  to  the  End, 
by  a  due  Improvement  of  the  divine  Command- 
ment, fo  as  that  it  may  be  a  Lamp  to  their 
Feet,  and  a  Light  unto  their  Path.  But  if  they 
refufe  to  make  a  wife  Improvement  of  it,  to  this 
great  and  good  End,  *tis  becaufe,  either,  they 
contemn  the  End,  as  not  worth  their  regarding, 
or,  flight  the  Means,  as  not  well  adapted  to  the 
End :  either  of  which  is  to  make  light  of  the 
Word  of  GOD,  by  which  only  we  have  the  great 
End,  the  Purity,  and  Happinefs  of  Man  affertained, 
and  the  belt  Way  to  attain  this  End  pointed 
out  to    us. 

This  therefore  is  their  Sin,  and  Folly,  who 
live  without  reading  the  Word  of  GOD,  daily, 
with  clofe  Application  of  Mind  to  what  they  read  ; 
for  *tls  plain  they  negleft,  and  flight,  the  beft 
Means  to  promote  the  higheft  End  j    and  it  may 

(p)  Ifa.   viii.   20. 

be 


Serm.  VIII.  Divine  Commandment,  203 

be  faid  to  them,  in  the  Language  of  the  wife 
Man,  (q)  wherefore  is  there  a  Price ^  in  the  Hand 
of  a  F0OI,  to  get  Wifdom^  feeing  he  hath  no  Heart 
to  it  ?  The  greateft  of  Men,  as  well  as  the  kafl-, 
owe  this  to  the  facred  Bible,  carefully  to  inform 
themfelves  in  the  Nature,  and  Importance  of  it, 
what  it  difcovers  to  them,  and  what  it  requires 
of  them  ;  this  their  own  Intereft  demandeth  of 
them  ;  this  the  great  GOD  commands  them,  {r) 
When  he  ( the  King )  fttteth  upon  the  Throne  of  his 
Kingdom,  he  Jhall  write  ( have )  a  Copy  of  this 
Law  i  —  and  it  Jhall  be  with  him,  and  he  Jhall  read 
therein  all  the  Days  of  his  Life  •,  that  he  may  learn, 
to  fear  the  LORD  his  GOD,  to  keep  all  the  JVords 
of  this  Law,  and  thefe  Statutes  to  do  them.  And 
how  can  any  Man  hope  to  fear  GOD,  and  keep 
his  Commandments  ?  who,  fo  defpifeth  the  divine 
Commandment,  as  to  caft  it  behind  his  Back,  and 
is   the  Fool  that  hateth  Inftrudion. 

And  fo,  when  Perfons  refufe  to  come  to  the  place 
of  Publick  Worfhip,  that  they  may  hear  the  Word 
of  "GOD  preached,  his  Commands  explained,  and 
enforced,  'tis  evident  they  make  light  -Of  this  holy 
Word,  becaufe  they  negle6t  to  improve  it,  as  they 
ought  to  do.  It  has  pleafed  GOD  in  his  great 
Wifdom,  and  Goodnefs,  to  make  Ufe  of  the 
"Word  of  Reconciliation,  by  the  Miniftry  of  Men, 
appointed  for  this  End,  to  bring  the  Soul  of  the 
poor  Sinner  home  to  GOD  in  CHRIST,  by  a 
hearty  Belief  of  all  Gofpel  Truths,  and  fmcere 
Pradice  of  all  Gofpel  Duties  ;  in  this  Way  our 
blefTed  LORD,  and  his  Apoflles,  after  him,  con- 
verted Sinners,  and  faved  their  Souls  from  Death. 
But  now,  when  any  wilfully  abfent  themfelves  from 
the  Publick  Worfhip,  and  refufe  to  hear  the  Word 
preached,  whatever  Pretence  they  may  have  there-. 
(q)  Prov.  xvii.  16.     (r)  Dm.  xvii.  i8,  19. 

for. 


204  ^^  Excellency  of  the  Serm.  VIIL 

for,  from  their  Conceit  of  their  own  Knowledge, 
or  low  Efteerti  of  the  Preacher,  'tis  evident  they 
defpife  Prophefying,  and  contemn  the  Word  of 
Life  ;  which,  if  they  truly  valued,  they  would 
embrace  all  proper  Opportunities  to  receive  their 
Portion  of,  as  they  do  the  returning  Seafcns  to  en- 
tertain the  Food  of  their  Bodies.  GOD  there- 
fore charges  it  againft  his  rebellious  People,  of 
old,  (s)  That,  they  cafi  away  the  Law  of  the 
LORD  of  Hojl,  (they  put  it  from  them,  and 
defined  to  have  nothing  to  do  with  it,)  and 
defpifed  the  Word  of  the  Holy  One  of  Ifrael.  And 
verily,  when  Fools  thus  defpife  Wifdom,  and 
the  Means  leading  to  it,  their  Sin  is  greatly 
aggravated  thereby,  and  their  Condemnation  will 
be  fadly  increafed  ;  becaufe  they  defpife  GODj 
who  fpeaketh  to  them  in  his  Word,  and  de- 
fpife their  own  Souls,  which  the  Word  is  the 
defigned  Means  to  promote  the  Salvation  of  : 
and  therefore,  unto  fuch  Sinners,  that  awful 
Warning  belongeth,  (/)  Behold^  ye  Defpifers,  and 
wonder  J  and  perijlo. 

5.  From  hence  we  learn,  how  Ihort  we  all 
come  of  the  Rule  in  our  Obedience,  and  what 
need  the  very  beft  of  us  all  have,  humbly  and 
earneftly,  to  implore  the  pardoning  Mercy  of 
GOD,  through  the  Merits  of  JESUS  CHRIST, 
that  we  may  find  Acceptance  with  him.  ^  Is 
the  Commandment  of  GOD  thus  exceeding 
broad  ?  Doth  it  extend  to  every  Duty,  and 
require  an  exaft  Obedience  of  us,  in  Heart, 
and  Life,  and  that  without  any,  the  leaft,  al- 
lowed and  wilful  Defeats  ?  Then,  upon  an, 
Examination  of  ourfelves,  we  cannot  but  fee, 
that,  after  all  our   Care  to  perform  our  Duty, 

(j)    IJa.   V.  24.     {t)  A61.  xiii.  41. 

and 


Scrm.VIII.  Divine  Commandment .  205 

and  preferve  ourfelves  pure,  and  untainted  with 
any  Error,  we  have  come  greatly  fliort  of 
the  Rule,  and  that  even  in  the  very  beft  of 
our  Performances.  Alas,  for  us  \  we  daily  fin 
in  Thought,  in  Word,  and  in  Deed  ;  and 
though  any  of  us  fhould  not  have  allowed  our- 
felves in  any  of  the  greater,  and  more  heinous, 
Tranfgreflions  of  the  divine  Law,  as  in  Iwear- 
ing  and  Drunkennefs,  Uncleannefs,  Falfhood,  Ma- 
fice,  or  the  like  atrocious  Crimes,  yet  there  is 
enough  of  Obliquity,  cleaving  to  all  we  do, 
to  juftify  the  holy  and  righteous  GOD  if  He 
Ihould  condemn  us.  For  he  that  would  hope 
to  efcape  the  righteous  Condemnation  of  the 
great  Judge,  upon  the  Account  of  his  own 
Performances,  muft  be  able  to  lay  claim  to  a 
perfect  finlefs  Obedience  of  his  own  j  becaufe, 
whatever  the  Grace  of  GOD,  according  to  the 
Difpenfation  of  the  Gofpel,  might  do,  in  abat- 
ing the  utmofl;  Exaftnefs  of  the  Law,  in  it's  De- 
mands upon  us,  for  the  Sake  of  a  Mediator 
interpofing  on  our  Behalf,  yet,  the  Law  itfelf, 
which  is  the  Rule  to  us,  allows  of  no  Failure, 
in  our  Obedience,  without  our  falling  under  the 
condemning  Power  of  it  ;  nor  will  the  Ho- 
nour of  the  Sovereign,  feparate  from  the  Grace 
of  the  Gofpel,  admit  of  any  Repugnancy  in  us 
to  his  rightful  Authority,  without  his  proper 
Animadverfions  upon  us  for  it.  And  where 
is  the  Man,  ('the  Man  JESUS  only  excepted,) 
that  can  pretend  to  a  perfeflly  fmlefs  Obedi^ 
ence  to  the  divine  Law  ?  For  in  Order  to 
any  Man's  being  perfedlly  righteous  before  GOD, 
by  Vertue  of  his  own  Obedience,  it  is  abfo- 
lutely  neceffary,  that  there  be  the  moft  exaffc 
Agreement  between  the  divine  Will,  made  known 
to  him  ;     and  his  Obedience,   without  the  leaft 

Failure 


^o6  Tl^e  Excellency  of  the  Serm.  VIII. 

Failure,  or  Defeflion  from  the  right  Line  of  his 
Duty :  for  if  he  fhould,  in  the  lead  Degree,  go 
off  from  the  Rule,  his  Obedience  would  not  then 
be  perfe<flly  agreeable  to  it.  It  is  therefore  but  a 
vain  Pretention  for  any  to  imagine  themfelves 
altogether  pcrfeft,  and  finlefs.  For  fo,  there  is 
not  a  jusi  Man  upon  Earthy  that  doth  good,  and 
Jmneth  not  {a)  :  and,  if  we  fay  we  have  no  Si»j 
we  deceive  ourfehes,  and  the  7'ruth  is  not  in  us  {b). 
And  yet,  poffibly,  we  may  find  many  carnal 
Profeflbrs,  who,  like  the  Publican^  are  very 
ready  to  Juftifie  themfelves,  faying,  GOD,  I 
tbank  thee,  I  am  not  like  this,  and  the  other 
Man  •,  I  do  this,  and  that  ;  they  are  morally 
honeft,  and  do  no  Injury  to  any  Man,  (  thsy 
fay, )  and  it  may  be  they  are  charitably  difpofcd, 
and  fo  not  only  do  no  Hurt  to  any,  but  they  do, 
(they  think,)  what  good  they  can.  But  is  this 
to  be  perfecfl:,  and  finlefs  ?  Let  no  Man  flatter 
himfelf  with  a  vain  Delufion.  Come  to  the  Word 
of  GOD,  view  thy  felf  in  that  clear  Glafs,  and, 
doubtlefs,  thou  will  then  plainly  fee,  that  there 
are  many  Blemilhes  upon  thee,  many  Defefls 
which  attend   thee  daily  in  all  thou  doefl. 

Does  the  divine  Commandment  extend  to 
every  Duty  ?  who  is  there  of  us  then  can  fay, 
there  has  ever  a  Day  paffed  him,  wherein  he  has 
not  been  guilty  of  fome  finful  Omiflion  or  other  ? 
Have  you  got  all  the  good  you  might,  by  hear- 
ing, or  reading,  the  Word  of  GOD,  by  Confe- 
rences, and  Meditation,  and  Prayer  ?  Or  have 
you  done  all  the  good  you  could  unto  other*^^ 
to  their  Bodies,  and  to  their  Souls,  by  your  cha- 
ritable AlTiftance,  by  your  Exhortations,  Admo- 
nitions, and  Counfels  ?  Nay,  if  we  thoroughly 
fearch  our  Ways,  may  we  not  find,  that  there  is 

(«)  Eccl.  vii.  30.     (b)  I  Joh,  1.8, 


Serm .  VI II .  Divine  Commandment,  207 

not  a  Day  we  have  lived  which  has  been  wholly- 
free  from  the  Commiflion  of  many  Evils,  which 
were  in  our  Power  to  have  prevented  -,  Can  we 
fay,  that  our  Carriage  to  GOD,  and  to  our  Fellow 
Creature,  has  been  with  that  Reverence,  and 
Devotion,  with  that  Exadnefs,  Circumfpedion, 
and  Goodnefs,  which  it  might,  and  ought  to  have 
been  ?  Or,  have  we  fufFered  no  evil  Communica- 
tion to  proceed  out  of  our  Mouths,  no  Words 
that  have  been  hafty,  and  ralh,  indecent,  or  cen- 
forious,  or  that  favoured  too  much  of  Levity, 
and  Profanenefs  ?  Or,  have  our  Hearts  been  in 
fuitable  Frames  all  the  Day  long  ?  Has  there 
been  no  Degree  of  forbidden  Anger,  Malice, 
Hatred,  or  Revenge,  lurking  there  ?  Or,  has 
there  been  no  Luft  of  Concupifcence,  Covetouf- 
nefs,  or  Pride,  harboured  there?  Have  we  fuf- 
fered  no  vain  Thoughts  to  lodge  within  us  ?  It 
is  to  be  feared  that  there  is  a  great  Deal  of 
Guilt  chargeable  upon  every  one  of  us,  upon 
thefe  Accounts. 

Befides  ;  it  muft  be  remembred,  that  as 
the  Commandment  reaches  to  the  Heart,  fo  it 
Means  to  govern  us  in  our  Principles,  and 
Ends,  and  the  Manner  of  our  performing  of  our 
Duty,  as  well  as  in  the  Matter  of  it.  Poflibly, 
there  may  be  many,  who  pafs  for  good  Peo- 
ple, that  have  no  Regard  to  the  Principle,  and 
End,  of  their  Anions,  nor  to  the  Manner  of 
their  Performance  of  their  Duty,  any  further 
than  the  external  Form  ;  and  fo  they  do  but 
attend  to  the  doing  of  the  Thing  required  of 
them,  as  to  the  Matter  of  it,  they  are  eafy, 
and  contented,  and  look  no  further.  But,  fay 
now,  does  not  the  Commandment  require  us 
to  do  all  that  we  do  with  a  finccre  aim  to  the 

Glory 


2o8  Hoe  Excellency  of  the  Serm.  VIIL 

Glory  of  GOD  (c)  ?     Does  not  the  Command- 
ment,  require  us  to  iVorJhip  GOD  in  Spirit,  and 
in  Truth,  (d)  and  to  feek  him,  and  keep  his  Pre- 
cepts, with  cur  whole  Heart  ?     Well  then  ;     do 
we  find,  upon   Examination,    that,    even  in  the 
Religious  Duties  we  have  been  imployed  about, 
we  have  always  come  up    to   what    the    Com- 
mandment requireth  of  us,  and   fincerely   aimed 
at  the   Glory   of  GOD,  and  the  Ihewing  forth 
our   Makers    Praife    ?      Has    our  whole  Heart 
been  engaged  therein,  and  have  they  always  been 
performed  by  us  with  that  Life,  and  Vigor,  that 
Spirituality,  and  Purity,  of  Mind,  that    Delight, 
and    Satisfaction  of  Soul,    which   the   Rule    de- 
mands of  us  ?     Or,  are  we    not    often    carnal, 
coldj  dull,  flothful,  and   perfundory,    in  our  ve- 
ry  A6ls  of  Devotion,  or  backward  to  them,   or 
foon    weary    of  them   ?     Have  we   allowed  no 
evil  Thoughts,    no   Stirring  and    Workings    of 
Corruption  in  usj  while  we  have    been  praying, 
reading,  or  hearing  the  Word  of  GOD  ?     Have 
tio  worldly   Views,  and   Concerns,  crowded  into 
our  Minds,  and  been  tolerated   there,    while  we 
have  been  attending  upon    the   holy   Supper  of 
our  Lord,  one  of  the  facred   Rites    of  our  holy 
Religion  ?     Has  no  Temptation  taken   hold   of 
us,  and   influenced   us  in  our  Duties   ;     no  finif- 
ter  and  worldly    Principles,  of  making  a    Gain 
of  Godlinefs  ;     no   carnal   Ends,  of    being  fecn 
of  Men,  of   pleafing  our  Superiors,   and  of  be- 
ing  applauded,  ever  been  propofed  by  us   in  our 
religious  Performances  ?     And  if  vVe   have  been 
Defedive  in  our  holy  things,  how    many  more, 
may  we'  well  fuppofe,  have   been  the  Errors  we 
have  committed,  in  the  common  Affairs  of  Life, 

(c)  1.   Cor.  X.  31.      (^    Joh.    iv.    24.       rf.  cxuc.    2, 
and  69. 

^here 


SerrnJVlIl.DivIne  Commandment. to^ 

\Vhere  we  are  moft  ofF  from  our  Guard,  and 
are  apt  to  be  lefs  critical  and  exaft  in  our  ob- 
ferving  the  Rule  ?  Aids  !  Who  can  fay^  1 
have  made  my  Heart  clean,  I  am  pure  from  wf 
Sin  (e)  ? 

O  I  how  hard  and  difficult  do  the  very 
bed  of  us  find  it,  to  live  in  fuch  a  conftanc 
confcientious  Obedience  to  the  Divine  Com* 
mandment,  as  the  Rule  requires^  without  allow* 
ing  ourfelves,  at  any  Time,  in  the  Negledl  of 
any  known  Duty,  or  committing  any  wilful 
Error  in  our  Conduft  ?  The  conftant  keeping 
of  our  End  in  our  EyCj  and  the  diligent  Ap^ 
plication  of  ourfelves  to  our  Mafter*s  Bufmefs, 
without  any  fuch  Remifsnefs  as  will  bring  us 
under  the  Charader  of  the  flothful  Servant  i 
the  perpetual  driving  againft  the  corrupt  Benti 
and  Inclination^  of  our  own  depraved  HeartSi 
and  the  prevailing  Force  of  the  vicious  Cuftoms 
of  the  Place,  and  Age,  we  live  in  and  the 
powerful  Suggeftions  of  a  bufy  and  malicious 
Devil  ;  and  the  keeping  of  our  Hearts  true  tCJ 
GOD  •,  and  ftedfaft  in  his  Covenant,  amidft 
all  the  Snares  and  Temptations  that  furround  us  5 
are  much  more  hard  and  difficult  Things,  than 
many  carnal  Profeflbrs  imagine  ;  who  are  ready 
to  conclude^  that  an  open  Profeffion  of  Reli- 
gion, and  a  Round  of  external  Duties^  are  fuf- 
ficient  to  denominate  a  Man  a  good  Chriftian^ 
and  entitle  him  unto  the  Favour  of  GODi 
Alas  ;  ibere  are  many  that  feek,  who  /ball  not 
he  able  to  enter  into  the  Kingdom  of  GOD,  as 
our  bleffed  Lord  informs  us  (f)  5  becaufe  ic 
is  a  much  more  laborious  Talk  than  they  ima- 
gine to  be  univerfally  obedient  ;  and  they  will 
not  be  at  the  Pains  with  themfelves,  to  drive 
(e)  Prov.  XX.   9.     (/)   Luk,   xiii.    24.. 

p  for 


2  lo  TTdc  Excelhicy  of  the  Serm.  VIII. 

for  the  Maftery  over  every  Corruption,  and 
fubdue  every  Luft,  and  perform  all  that  they 
do  in  Singlenefs  of  Heart  unto  the  Lord,  with 
thofe  ho/y  Views,  and  in  that  fpiritual  Manner 
which  the  Commandment  prefcribes.  How  ex- 
ceeding difficult  is  it,  for  a  Man  to  preH^rve 
iimfelf  Steady  in  his  Obedience  unto  his  GOD, 
■when  he  is  perpetually  in  danger,  from  his  Com- 
pany, his  Bufinefs,  his  natural  Temper  and  Con- 
flitution,  of  being  turned  afide  from  the  holy 
Commandment  ?  "  How  hard  a  Matter  is  it, 
(  faid  the  excellent  Dr.  Tillotfon  f,  )  to  be 
much  in  Company,  and  free  in  Converfation, 
and  not  to  be  infcdled  by  it  ?  to  live 
in  the  midft  of  a  wicked  World,  and  yet  to 
keep  ourfelves  free  from  the  Vices  of  it  ?  And 
then  how  hard  is  it  to  be  chearful,  without 
being  vain  ?  and  grave  and  ferious,  without 
being  morofe  ?  How  difficult  is  it  to  have  a 
Mind  equal  to  every  Condition,  and  to  be  con- 
tent with  mean  and  moderate  Things  ?  to  be 
patient  in  Advcrfity,  and  humble  in  Profperi- 
ty,  and  meek  upon  fudden  and  violent  Pro- 
vocations ?  So  that  we  may  fadly  conclude, 
that  the  beft  of  Men  have  their  Weakneffes  and 
Imperfeflion?,  and  come  greatly  fhort  of  that 
Exaclnefs,  which  is  necefiary  to  render  their 
Hearts  and   Aftion  conformable  to   the   Rule. 

But,  perhaps,  fome  will  be  ready  to  fay,  why 
thefe  are  but  .  fmall  Faults,  meer  Peccadilloes 
which  GOD  will  not  be  fo  fevere  as  to  mark 
againft  u?,  and  we  doubt  not  but  he  will  over- 
look fucli  fmall  Failings  in  us,  feeing  that,  in 
the  Main,  we  endeavour  to  be  obedient  to  his 
Gomtnandment.  But  why  Ihould  you  imagine 
that  GOD  will  over-look  them  ?  Is  your 
f   FcL  n.  p.  z6z.  ,  . 

Obedience 


Serm.VIII.  Divine  Commandtnent,  2  n 

Obedience  perfedl,  while  it  has  fo  many  Defefls 
in  it  ?  and  does  not  the  Law  infift  upon  a 
perfcft  Obedience  ?  But  GOD  is  merciful, 
(you  fay,)  and,  from  the  Goodnefs  of  his  Na- 
ture, will  readily  pafs  by  and  forgive  fmall 
Faults.  Why,  truly  the  Goodnefs  of  his  Na- 
ture is  fufficiently  manifefted,  in  making  of  thee 
a  rational  Agent,  and  not  a  Brute,  and  in  giv- 
ing to  thee  an  holy,  juft,  and  good  Law,  ia 
fupporting  of  thee  in  Being,  and  continuing  the 
Ufe  of  thy  Reafon  to  thee,  and  in  fo  long  wait- 
ing upon  thee  to  be  gracious  to  thee.  But  is  not 
GOD  juft,  as  well  as  good  ?  and  (hall  there  be 
no  Room  for  the  Manifeftation  of  his  Juftice  but 
in  the  more  atrocious  Crimes  ?  Muft  the  Good- 
nefs of  GOD  clafli  with  his  Holinefs,  and  Juf- 
tice,  to  give  thee  an  Opportunity  to  fin  with  Im- 
punity ?  And  is  not  the  leaft  Departure  from  the 
Commandment  a  Sin  ?  And  will  the  holy  GOD 
tolerate  it,  and  the  juft  GOD  forbear  to  pu- 
nifh  for  it?  The  very  Plea  fhews,  that  there 
has  been  a  Defeft,  in  your  Obedience,  which 
needs  a  Pardon  •,  and  that  fliews,  that  you  have 
deferved  to  fuffer.  So  the  Scripture  {the  Law) 
concludes  all  (all  Men,  and  all  that  they  can  do,) 
und(r  Sin  (g) :  for  whatfoever  the  Law  faith^  it 
faith  unto  them  that  are  under  the  Law,  that 
every  Mouth  may  be  Jiopped^  and  all  the  World 
way  be  guilty  before  GOD  (  h  ). 

Yea,  fo  exceeding  broad  is  the  divine  Com- 
mandment that  we  cannot  poflibly  reach  to  the 
utmoft  Extent  of  it,  in  our  prefent  imperfect 
State.  Though  we  ought  to  prefs  after  the 
higheft  Attainments  in  Grace  and  Holinefs,  yet 
when  we  have  arrived  at  the  utmoft  Degrees 
it  is  poflible  for  us,  now,  to   reach   unto,    while 

(g)  Gal.  iii.  22.     {h)  Bern.  iii.   19, 

P   2  \V5 


212  The  Excellency  of  the  Seriii.  VIII. 

we  are  cloathed  with  Flefh,  and  attended  with 
our  finful  Infirmities,  there  will  dill  remain  far- 
ther Degrees  for  us  to  labour  after.  Therefore 
the  holieft  of  Men  are  commanded,  (i)  to  grow 
in  Grace,  and  in  the  Knowledge  of  our  Lor d  and 
Saviour  JESUS  CHRIST.  So  that  if  we  bring 
ourfelves,  and  all  our  Adions,  to  the  Rule,  we 
may  plainly  fee  that  we  come  vaftly  (hort  of 
that  Exaftnefs  v>?hich  is  our  Duty,  even  in  the 
very  bcft  that  wc  do  •,  and  it  is  juft  Matter 
of  Humiliation  to  us,  that  we  are  fo  very  de- 
fective in  al),  that  if  GOD  fhould  enter  into 
Judgment  with  u%  and  mark  our  Iniquity  a- 
gainft  us,  we  could  not  anfwer  him  for  one 
of  a  Thoufand  -,  and  it  concerns  us  daily 
to  renew  our  Repentance,  becaufe  we  daily 
offend. 

What  a  Wonder  of  Mercy,  then,  is  it,  that  the 
infinitely  holy  GOD  will  be  pleafed  to  accept 
of  any  of  our  imperfedl  Services  ?  Truly,  we 
ferve  the  beft  of  Mafters  •,  whofe  Mercy  reaches 
us  in  our  poor  low  infirm  State,  and  pities  us 
under  all  our  WeaknefTes,  helps  us  under  all  our 
Infirmities,  and  accepteth  of  our  fincere  Defires, 
and  Endeavours,  after  perfedl  Obedience,  though 
there  are  innumerable  Defedls  in  us,  and  our  Ser- 
vices, when  we  have  done  our  befl.  We  are 
beholden  to  a  merciful  GOD  for  every  good 
Thing  wrought  in  us,  or  done  by  us.  *  fVho 
makefh  thee  to  differ  from  another  Man  ?  and  what 
ha§i  thou  which  thou  didji  not  receive  ?  Thy  very 
Faith,  and  Repentance,  and  every  Grace  in  thee, 
is  the  Gift  of  GOD  to  thee,  without  whom 
thou  couldefl  do  nothing.  GOD  oweth  thee 
Nothing,  but  Thou  owefl:  thy  Self,  and  all  that 
thou  canfl  do,  to  him  :      it  is  but  thy  due  Debt 

(:)  2  Pit,  iii.  1 8.     *  I  Cor.  \\\  7. 

0 


Serm.  VW\.  Divine  Commandment.  2 1 J 

to  ferve  him,  in  the  moft  exafl,  and  fteady,  un- 
interrupted. Obedience  to  his  Commands  ;  a 
Debt  which  thou  art  to  be  always  paying,  and 
yet  canft  never  fully  pay  \  a  Debt  which  thou 
comeft  fo  Ihort  in,  that,  when  thou  haft  done 
all  thou  canft,  thou  wilt  have  no  Room  to  boaft 
and  glory,  as  if  thou  defcrvedft  any  Thing,  but 
muft  rely  upon  the  infinite  Mercy  of  GOD  to 
accept  thy  poor  Performances.  We  are  all  an 
unclean  Things  and  all  our  Right eoufnejfes  are  but 
as  filthy  Rags  ;  faid  the  Prophet  \.  That  after  a 
Man  has  lived  the  moft  holy  circumfped  Life, 
that  ever  any  mere  Man  in  the  World  did, 
after  all  his  fervent  Prayers,  and  Devotions,  and 
penitent  Tears  and  Humiliations,  and  exemplary 
Probity,  Juftice,  and  Charity,  if  the  great  and 
holy  GOD  ftiould  deal  with  him  according  to 
the  ftrid  Demands  of  his  holy  Law  and  Com- 
mandment, he  would  be  fent  down  to  Hell,  as 
the  juft  Reward  of  the  Iniquity  of  his  holy 
Things.  But  by  Grace  ye  are  faved  ;  and  the 
Grace  of  GOD  is  fuperabundant  towards  us,  in 
accepting,  and  rewarding  of  our  Obedience, 
which,  after  all,  is  fo  very  defedive. 

Certainly  then.  In  vain  do  any  expedb  Jufti- 
fication  by  any  Performances  of  their  own  ;  for 
iy  the  Deeds  of  the  haw  no  Flejh  JJoall  be  jufiifi- 
ed  in  his  Sight  (k.)  We  are,  after  we  have  done 
our  beft,  not  only  unprofitable  Servants,  but,  fo 
very  defedive,  that  we  ftiould  not  be  able  to 
Hand  a  Trial  before  our  Judge,  and  hold  up  our 
Heads  in  the  great  Day  of  Account.  This 
therefore  Chews  us  what  Reafon  we  have  to  re- 
pair to  the  pardoning  Mercy  of  GOD,  through 
the  Merits  of  JESUS  CHRIST,  that  our  Sins 
jnay  be  forgiven,  and  we  may  be  accepted  into- 

f  I/a.  Ixiv.  6.     {k)  Rfv:.  in.  25. 

?  3  HJS 


214  ^^  Excelhncy  of  the  Serm.VIII. 

His  Favour.  If  the  Commandment  be  fo  ex- 
ceeding broad,  as  we  have  feen,  then  we  need 
a  more  perfeft  Righteoufnefs  than  any  we  are 
able  to  procure  by  our  own  Obedience,  to  juf- 
tify  us  before  GOD,  and  entitle  us  to  the  di- 
vine Acceptance.  For,  how  can  we  imagine 
that  GOD,  who  is  of  purer  Eyes  than  to  be- 
hold Iniquity,  will  accept  our  imperfe6l  Services, 
as  they  are  in  thcmfelves,  without  any  farther 
Confiderations  }  Verily,  the  Juftice,  and  Holi- 
nefs  of  GOD  will  not  admit  of  it.  The  holy, 
and  rigliteous,  wife,  and  good  GOD  can  look 
upo"!  no  Righteoufnefs,  as  fufficient  to  recom- 
mend any  to  his  Favour,  but  what  is  every 
"Way  adequate,  and  correfpondent  to  the  De- 
mand of  his  Law  •,  the  want  of  this  is  a  Tref- 
pafs  upon  his  Authority,  and  Dominion,  which 
was  the  Cafe  of  Apoftate  Angels,  and  fallen 
Man  ;  and  therefore,  fince,  through  the  De- 
fedlivenefs  of  our  Obedience,  we  are  not  Own- 
ers of  fuch  a  perfeft  Righteoufnefs  of  our 
own,  'tis  neccfTary  that  we  be  provided  of 
fuch  a  finlefs  Righteoufnefs  from  an  other, 
as  our  Surety,  in  the  Vertue  of  which  GOD 
may  accept  us,  and  our  Services,  and  confer  the 
BlefTing  upon  us.  GOD  fmelleth  a  fweet  Sa- 
vour only  in  a  perfed  fpotlefs  Sacrifice.  All 
of  which  fhews  us  the  NecefTity  there  is  of  our 
being  found  in  the  Righteoufnefs  of  JESUS 
CHRIST,  our  only  Mediator,  in  the  Merits  of 
vvhofe  Sufferings  GOD  will  gracioudy  pardon  all 
our  Sins,  and  in  the  Virtue  of  whofe  perfe<5t 
Obedience  he  will  accept  of  our  fincere,  though 
imperfeft  Services,  according  to  the  Tenor  of  the 
Grace  of  the  Gofpel  j  and  confequently  theNecefli- 
ty  of  our  Faith  in  the  Lord  JESUS  CHRIST, 
relying  upon  his  infinite  Merits  alone  for  our  Juf- 

tification 


Serm.  Vlll. Divine  Commandment,  215 

tification  before  GOD,  that  being  juftified  by 
Faith,  through  the  Imputatiqn  ct  the  ^ighte- 
cufnefs  of  CHRIST  unto  us,  we  may  have 
Peace  with  GOD,  and  be  accepted  to  his  ever- 
Jafting  Mercy.  For,  bJefTed  be  GOD  ;  //  any 
Man  fin^  we  have  an  Advocate  with  the  Father^ 
JESUS  CHRIST  the  righteous  ;  who  is  a  Pro^ 
pitiation  for  our  Sin  '  (/).  If  there  had  been  a 
Law  given  which  would  have  given  Life,  verily 
Righteoujnefs  fhould  have  been  by  the  Law  im)  : 
But  what  the  Law  could  not  do,  in  that  it  was 
weak  through  the  Flefh,  GOD  fending  his  own 
Son,  in  the  Likenefs  of  finful  Flefh,  and  for  Sin 
condemned  Sin  in  the  Fleflj  ;  that  the  Righte- 
cufnefs  of  the  Law  might  be  fulfilled  in  us,  who 
walk  not  after  the  Flefh,  but  after  the  Spirit  (n)  : 
whom  (JESUS  CHRIST;  GOD  hath  fet  foitb 
to  be  a  Propitiation,  through  Faith  in  his  Bloody 
to  declare  his  Right eoufnefs  for  the  Remiffion  of 
Sins  that  are  p/ufi  ;  through  the  Forbearance  of 
GOD  y-that  He  might  be  juji,  and  the  JuHifier 
&f  him  which  believeth  in  JESUS  (<?).  Our 
only  Hope,  and  PJea,  then,  is  the  prevailing 
Merits  of  his  Obedience,  and  Sufferings,  'who 
gave  Himfelf  for  us,  that  He  might  wafh  away 
our  Sins  in  his  own  Blood  (p).  And  need  have 
we  to  renew  our  Clofure  with  the  Lord  JESUS 
CHRIST,  by  a  daily  frefh  Exercife  of  our 
Faith  in  Him,  in  the  Virtue  and  Efficacy  of 
his  Obedience  and  Paflion,  that  we  may  have 
our  imperfeft  Services,  perfumed  with  His  fweet 
Incenfe,  and,  prefented  through  His  Hand?5, 
rendred  acceptable  to  His  eternal  Father  ;     and 

(I J     I     Jo/p.    ii.    I,     2.  ff^)     Gal.    iii.     21.  (») 

Rom.     viii.     3,     ^.  (c)    Ram.    iii.     25,     26.  (/>) 

]ie'V.   I.    5. 

P  4  £ha& 


2i5  He  Excellency  of  the  Serm.  VIII. 

that  we  may  obtain  the  Forgivenefs  of  all 
our  Sins,  and  IHort  Comings  in  Duty,  and  may 
^e  received  unto  that  eternal  Life,  which 
CHRIST  has  purchafed,  and  GOD,  that  can- 
aoc  lie,  has  promifcd  before  the  World  began 


w^ 


SERMON 


Serm.  IX,  Divine  Commandment,  217 


SERMON    IX. 


Psalm   CXIX.  96. 

I  have  feen  an  End  of  all  Per- 
feElion  ;  but  thy  Commandment 
is  exceeding  broad. 


I 


Am  yet  upon  the  Improvement  of  the  fe- 
cond  Dodrine  from  thefe  Words  5  ,and  \ 
have  inferred. 


J.  The  wonderful  Goodnefs,  Mercy,  and  Com- 
panion, of  GOD  to  a  miferable  World,  in 
making  a  clear  Revelation  of  his  Mind  and  Will 
to  it. 

2.  The  indifpenfible  Obligations  we  all  lie 
under  to  keep  the  Commandment  of  GOD, 

3.  That  pure  Religion  is  our  trueft  Wifdom  ; 
becaufe  it  meaneth  to  better  us  in  our  Perfons, 
and  all  our  Relations,  and  render  us  comfor- 
table here,  and  compleatly  happy  hereafter  ; 
and  it  requires  nothing  unreafonable  of  us,  or 
that  we  Ihall  have  Caufe  to  be  afhamed  or 
repent  of  ;  and  if  at  laft  we  Ihould  be  de- 
ceived in  our  Expeftations  of  future  Happinefs,' 

C  (which 


2  1 8  Tloe  Excellency  of  the  Serm.  IX. 

(which  the  truly  religious  Man  fhall  not  be,) 
yet  we  (hall  have  afled  the  wifeft  Part,  in  liv- 
ing as  becometh  our  rational  Nature,  and  guard- 
ing againft  the   greateft  future  Evil. 

4.  The  very  great  Evil  of  Perfons  making  light 
oF,  and  contemning,  the  divine  Commandment, 
by  playing  their  prophane  Jefts,  and  Banters 
upon  it,  turning  it  into  Drollery  and  Ridicule  ; 
or  by  forming  new  Notions,  and  Schemes  of 
Religion,  unwarranted  by  the  divine  Oracles  % 
or  by  negledling  to  attend  upon  it. 

5.  How  fhort  we  all  come  of  the  Rule  in  our 
Obedience,  and  what  need  the  Beft  have  to  be 
humble,  and  implore  the  pardoning  Mercy  of 
GOD,  through  the  Merits  of  CHRIST,  that  we 
may  find  Acceptance. 

I  fhall  mention  two  or  three  other  Inferences, 
and  then  conclude  this  Subjefl  with  a  Ufe  of 
Exhortation. 

6a  Hence  we  may  infer,  that  the  Office  of  the 
Gofpel  Miniflry,  is  attended  with  very  great 
Labour  and  Difficulty,  as  well  as  is  truly  ho- 
nourable. JESUS  CHRIST  hath  appointed  the 
facrcd  Order  of  the  Miniflry,  not  for  a  tempo- 
rary but  a  flanding  Office,  in  his  Church,  to  the 
End  of  the  World  5  and  therefore  he  faid  to  his  firfl 
Miniflers,  in  the  latter  End  of  Matthew^  Gofpel, 
Zp,  /  am  with  you  alway^  even  unto  the  End  of 
the  World  1  and  the  great  Work,  and  Bufinefs, 
of  this  Order  of  Men  are,  the  PFork  of  the  Mi- 
^ffiO'y  the  converting  of  Sinners  from  the  Error 
of  their  Ways,  the  perfe5iing  of  the  Saints^  and 
fo  the  edifying  of  the  Body  of  CHRIST  ;  to 
v;hich  End  the  Word  of  Reconciliation  it  com- 
mitted 


Serm.  IX.  Divine  Commandment.  219 

mitted  unto  them,  that  they  fhould  preach  the 
unfearchable  Riches  of  CHRIST.  Now,  if  the 
Commandment  is  exceeding  broad,  if  there  is 
a  tranfcendent  Excellency  in  it,  as  it  is  the 
Word  of  the  Great  GOD,  the  Law  of  the  e- 
ternal  King,  and  it's  great  Defign  is  to  per- 
fed  our  Nature,  and  compleat  our  Happinefs  ? 
then  certainly,  thofe  whom  GOD  employs  to 
difpence  his  Word  to  us,  who  explain  to  us, 
and  enforce  upon  us,  the  Will  of  GODj  whofe 
Bufinefs  it  is  to  condud  us  in  the  Paths  of 
Righteoufnefs,  and  fliew  to  us  the  Way  of  Sal- 
vation, thefe  furely  are  fixed  in  an  high  and 
honourable  Station.  Shall  the  Care  of  our 
worldly  Intereft,  the  defending  us  from  the  In- 
juries and  Oppreflions  of  the  voracious,  and  the 
Recovery  of  our  Rights,  when  they  are  unjuft- 
ly  detained,  or  violently  taken  away  from  us,  be 
thought  to  confer  Honour  upon  him  that  pleads, 
or  Umpires,  our  Caufe  ?  Or  fhall  the  Care  of 
our  Bodies,  and  the  fecuring  them  from  the 
Maladies  they  are  liable  unto,  and  the  reftoring 
them  to  Health  and  Vigour,  when  they  are 
weakened  and  impaired,  be  thought  to  render 
him  honourable  that  prudently  adminifters  to 
them  ?  And  fhall  not  the  Care  of  our  Souls, 
the  promodng  their  Plealth  and  Vigour,  and 
^the  fecuring  their  prefent  Comfort,  and  their  e- 
ternal  Interefl,  confer  as  great  an  Honour  upon 
thofe  whofe  peculiar  Bufinefs  it  is  to  lay  them- 
felves  out  in  Study  for  us,  and  are  conflantly, 
ai>d  faithfully,  fpending  their  Time,  and  Strength 
in  warning,  counfelling,  and  inflrufling  of  us  ? 
Yea,  fhall  the  Care  of  the  external  Affairs  of 
Mankind,  the  Government  of  their  outward  Con- 
dud, and  •Behaviour,  to  one  another,  by  pro- 
per LawSa  and  the  enforcing  Obedience  to  thofe 

Laws 


2  20  The  Excelle?icy  of  the  Serm.  IX. 

Laws  of  the  State,  be  thought  to  confer  an 
high  Honour  from  thofe  that  wear  the  Com- 
mifiion  from  an  earthly  Monarch  •  ?  And  are 
they,  at  the  fame  Time,  in  a  low  and  defpica- 
bJe  Poft,  who  are  commiflioned  from  the  great, 
the  eternal.  King,  to  take  Care  of  the  Govern- 
ment of  Mankind,  by  inftilling  the  bed  Prin- 
ciples into  them,  by  teaching  them  the  beft 
Manners,  and  have  Power  to  enforce  the  Laws 
of  the  Kingdom  of  Heaven,  upon  it*s  Subjeds, 
by  an  Authorativc  Declaration  of  It's  Promifes, 
and  Denounciation  of  its  Threatnings,  and  mini- 
Iterially  to  execute  the  facred  Difcipline  upon  the 
bold  and  incorrigible  Offender  ?  Is  not  the 
Welfare  of  our  Souls  greatly  to  be  preferred 
to  that  of  our  Bodies  ?  Is  not  their  eternal 
Happinefs  beyond  any  temporal  Fehcity  the 
Body  can  enjoy  ?  And  does  not  this  argue, 
that  their  Office,  whofe  Bufinefs  it  is  to  promote 
their  Welfare,  their  Reftitude  and  Happinefs, 
is  of  a  far  more  noble  and  excellent  a  Nature, 
than  any  that  relates  to  the  Concerns  of  the 
Body,  and  the  prcfent  Life  only,  can  be  ?  Or 
is  their  Office  more  honourable,  and  their  Per- 
fons  only  more  contemptible  ?  Now  then  we  are 
Embajfadors  for  CHRIST,  as  though  GOD  did 
hefeech  you  by  us^  we  fray  you,  in  CHRIST 
fiead,  he  ye  reconciled  unto  GOD  ;  this  is  the. 
Language  of  the  Apoftle  concerning  the  Minif- 
ters  of  the  Gofpel  (q)  :  and  how  ftrongly  does 
it  argue  the  Honour  that  is  due  unto  them  ? 
Truly,  1  have  often  wondred  at  it,  that  any, 
who  wear  the  Charader  of  Gentlemen,  fhould 
a6t  fo  mean  and  low  a  Part,  as  to  pour  their 
Contempt  upon  the  facred  Order  and  Office, 
upon    which  even    the  Temporal    Welfare    of 

(f)    Z   Cor.   V.    20. 

humane 


Serm.  IX.  Divine  Commandment.  221 

humane  Society  is  fo  much  dependent,  while 
at  the  fame  Time,  we  fee  them  pay  the  high- 
eft  Court  to  Offices  of  vaftly  lefs  Importance: 
But  our  bleffed  Lord  has  faid,  {r)  My  Kingdom 
is  not   of  this  World. 

Though,  we  magnify  our  Office,  yet,  wc 
do  not  mean,  by  this,  that  great  fwelling 
Titles  of  Honour,  and  worldly  Grandeur  is  to 
be  heaped  upon  us  ;  no,  thefe  are  contempti- 
ble, and  mean,  compared  with  our  high  Office  ; 
nor  mean  we  to  lord  it  over  GOD*s  Heritage, 
no,  we  preach  not  ourfelves,  but  CHRIST  JESUS 
the  Lord,  and  ourfelves  your  Servants  for  JESUS 
Sake  (s)  ;  but  then  give  us  leave  to  hope  that 
you  will  fo  far  honour  our  Office,  and  our  Per- 
fons,  while  we  are  faithful  in  it,  as  to  preferve 
fuch  an  inward  Refpcft,  and  Reverence,  thereto, 
as  may  afford  us  the  Opportunity  to  do  you  all 
the  Good  we  wifh  to  do,  and  may  beft  an- 
iwer  the  great  Ends  of  our  Miniftry  ;  that 
you  may  hearken  to  our  Inftru(5lion,  receive  our 
Counfel,  and  fubmic  to  our  teaching  and  Go- 
vernment, and  ejleem  us  highly^  in  Love,  for  our 
Work^s  Sake  j  for  thus  the  Jpo^le  of  our 
Lord  hath  faid,  (/)  Obey  them  that  have  the 
Rule  over  you,  and  fubmit  your  felves  ;  for 
they  watch  for  your  Souls^  as  they  that  muji  give 
Account,  that  they  may  do  it  with  Joy  and 
not  with  Grief  ;  for  that  is  unprofitable  for 
you.  The  Minifters  of  the  Lord  come  unto  you 
in  his  Name,  vefted  with  Authority  from  him, 
and  declare  what  his  Will  and  Pleafure  concern- 
ing you  is,  and  therefore  it  is  your  Part  to  re- 
gard them,  as  MelTengers  of  GOD  %  though 
if  they  fpeak  not  according  to  their  Inftruftions, 

(r;   Job.   xviii.    36.         (i)    2  Cor.   iv,     j.         (t)   Heh. 
xiii.    17. 

hear 


2  22  The  Excellejtcy  off/jeScrm.  IX. 

hear  them  not  ;  there  will  be  no  Danger  in 
fuch  Difobedience.  The  Keys  of  the  Kingdom 
of  GOD,  and  his  MESSIAH,  are  committed  to 
them,  thofe  they  regularly  bind  on  Earth,  Ihall 
be  bound  in  Heaven,  thofe  they  regularly  loofc 
on  Earth  Ihall  be  looled  in  Heaven  •,  the  Sen- 
tence they  pafs,  according  to  the  Law  of  GOD, 
will  be  ratified  and  confirmed  by  their  great 
Mafter  :  and  it  is  no  Prefumption  In  them, 
in  the  Difcharge  of  their  Office,  to  reprove  the 
greateft,  and  haughtieft,  Tranfgreffor,  and  warn 
him  of  the  Evil  of  his  Ways,  and  adminifter 
the  holy  Difcipline  of  the  Kingdom  of  CHRIST 
upon  him,  and  let  fuch  know,  that  their  So- 
vereign Mafter  will  feverely  punifh  all  that  im- 
penitently  go  on  in  Difobedience  to  any  of  his 
known  Commands  :  and  whilft  they  keep 
within  their  proper  Line,  and  faithfully  do  the 
Duties  of  their  Office,  they  that  affront,  in- 
fult,  and  injure  them,  affront  the  King  of 
Heaven  himfelf,  whofe  Miniflers  they  are  ; 
and  hence  wc  may  obferve  our  Saviour  pub- 
Jilhing  to  all  the  World,  how  he  will  refent 
the  Treatment  of  his  Minifters,  faying,  (»)  He 
that  heareth  you^  heareth  me,  and  he  that  defpif- 
eth  you,  defpifeth  me  -,  and  he  that  defpifeth  me^ 
defpifeth  him  that  fent  me. 

But  then,  as  it  fhews  the  Dignity,  and  Authori- 
ty, of  the  Minifters  of  the  Gofpel  of  CHRIST, 
fo  does  it  alfo  befpeak  the  very  great  Labour,  and 
Difficulty,  that  attends  their  facred  Office.  They 
are,  in  a  qualified  Senfe,  the  Keepers  of  the 
divine  Law,  entrufted  with  that  facred  Depofitum^ 
and  to  explain  and  enforce  the  divine  Command- 
ment upon  their  Fellow  Creatures,  and,  in  this 
Way,  to  train  them  up,  and  fit  them,  for  the 

(u)  Luk.  X.  1 6. 

future 


Serm.  IX.  Divine  Co?mnandment,  223 

future  Happinefs,  the  unutterable  Rewards  of  the 
Kingdom  of  GOD.  And  though,  one  would  be 
ready  to  think,  that,  it  Ihould  require  no  very 
great  Labour,  and  Pains,  to  perfwade  Men  to 
be  happy,  becaufe  every  Man  naturally  thirfleth 
after  Happinefs,  yet,  fo  it  is,  that  it  is  one  of 
the  moft  operofe,  and  laborious  Talks  that  can 
be  i  becaufe  we  have  the  WeaknelTes,  and  Mis- 
takes, and  Prejudices,  the  Lulls  and  Pafllons  of 
Men  to  encounter  withal.  'Tis  true.  Men  would 
be  happy,  if  they  might  ;  but  it  muft  be  in  their 
own  Way.  If  they  might  but  get  to  Heaven^ 
and  enjoy  all  the  Happinefs  they  are  capable  of-, 
at  laft,  and  yet  indulge  their  feveral  vicious  Ap- 
petites, and  walk  in  the  Ways  of  their  own 
Heart,  for  the  prefent,  and  be  obliged  to  no 
Adls  of  Self  Denial,  they  might  eafily  be  pre- 
fwaded  to  this  ;  becaufe  this  would  fuit  well  with 
their  corrupt  Inclination,  their  depraved  Tafte,  and 
miftaken  Notion  of  things :  but  to  perfwade  them 
to  be  happy,  in  GOD*s  Way,  the  only  Way 
in  which  they  can  be  happy,  this  is  an  exceeding 
great  Difficulty  ;  becaufe  their  Prejudices  are 
levelled  againft  this  as  an  uneafy  and  burdenfome 
thing  to  them,  and  their  various  Lulls  draw  them 
another  Way,  and  their  Maftakes  perfwade  them 
that  they  may  be  as  truly  happy  in  a  Way  of 
their  own  choofing.  And  hence  there  needs  a 
great  deal  of  Pains  to  convince  Men,  that  they 
are  miftaken  in  their  Notions  of  Happinefs ;  that, 
as  fond  as  they  arc  of  it,  they  are  vainly  feeking 
for  \t  where  it  is  not  to  be  found,  and  that  they 
muft  certainly  take  another  Courfe,  than  they  do, 
if  ever  they  would  be  happy.  Here  we  have 
the  carnal  Interefts  of  Men,  which  bias  and  warp 
their  Minds,  to  conflift  withal  ;  and  it  is  no  eafy 
Matter  to  draw  them  off  from  thofe  Prejudices, 

and 


2  24  ^^  Excellency  of  the  Serm.  IX. 

and  convince  them,  that  their  true  and  main 
Intereft  does  not  lie  in  this  World,  neither  is  their 
Happinefs  to  be  enjoyed  here  ;  that  there  is  an 
End  of  all  created  Perfedion,  and  that  they  need 
fomething  beyond  the  Riches,  and  Pleafures,  and 
Honours,  of  this  World,  to  make  them  truly 
happy.  It  is  very  hard  to  beat  Men  off  from 
their  ftrong  Attachment  to  the  Objeds  of  Senfc. 

Befides,  we  muft  let  Men  know,  that  they 
muft  be  better  Men,  or  they  cannot  be  happy  ; 
that  they  muft  redtify  the  Diforders  of  their  Minds, 
fubdue  and  mortify  their  irregular  Appetites,  and 
carefully  avoid  every  thing  that  is  mean  and  bafe, 
that  is  impious  and  unjuft,  and  conftantly  pradlife 
all  the  Vertues  of  a  fober,  a  righteous,  and  a 
godly  Life,  and  Converfation  :  and  this  engages 
us  in  a  Struggle  with  the  Lufts  and  Paffions  of 
Men,  which  arc  no  real  Friends  to  Vertue;  And 
becaufe  thefe  Lufts  and  Paffions  are  orc^marily 
very  ftrong  and  adive,  through  a  long  Courfe 
of  indulging  them,  therefore  it  is  fo  much  the 
more  Difficult  for  us  to  overcome  them  :  fo  that 
there  needs  a  great  Deal  of  Study  and  Thought, 
Caution  and  Guard,  Prudence  and  Watchfulnefs, 
and  a  diligent  Application,   to  be  able  to  come 

*  at  the  right  Side  of  Men,   and  find  out  accep- 

*  table  Words,  that  may  reach  them,  and  yet 
'  pleafc  them  ;  that  may  fuit  their  Cafe,  and 
'  yet  not  be  ofFenfive  to  them  j    that  may  ftrike 

*  home   upon  their   Confciences  j     and  not  ftir 

*  their  Wrath  ;  that  in  all  we  may  be  faithful  to 
GOD,  and  faithful  to  the  Souls  of  our  Neigh- 
bours, and  yet,  if  poffible,  not  provoke  them  to 
difrclifh  our  Miniftry.  So  that  we  muft  be  made 
all  things  to  all  Men,  that  we  might  by  all  Means 
fave  fome  (w).     And   after  all  our  Study,  and 

{iv)  I  Cor.  ix.  22. 

Watchfulnefs, 


Serm.  iX.  Divine  Commandment.  2  2  J 

Watch  fulnefs,  and  Diligence,  and  Prudenc6 
there  is  reqnifite  our  fervent  and  unwearied  Prayers 
to  the  GOD  of  all  Grace,  for  the  Prefence  and 
Affiftance  of  the  divine  Spirit  to  accompany  our 
Miniilry,  and  fucceed  our  Labours  ;  without 
which,  who  is  fufficient  for  thefe  things  {x)  f 
If  the  holy  and  onnnipotent  Spirit  of  GOD  do 
not  accompany  our  Miniftry,  we  may  be  heard,' 
but  we  fhall  not  be  regarded  ;  we  may  be  unto 
our  Hearers,  as  Ezekiel  was  to  his,  as  a  very 
lovely  Song,  of  one  that  hath  a  pleafant  Voice,  and 
can  play  well  on  an  Injlrument,  but  our  Word  fhall 
not  be  obeyed  •,  the  Sinner  will  ftill  go  on  in  his 
vicious  Courfes,  and,  under  the  Influences  of  a 
vain  Dream  of  Happinefs,  pofl:  down  to  eternal 
Mifery,  in  Spite  of  all  that  we  can  do  to 
prevent    it. 

And  this  produces  an  other  Very  great  Diffi-' 
culty  in  our  Work,  namely,  the  Difcouragement 
we  meet  with,  becaufe  our  Meffage  is  not  re- 
garded, our  Mailer  is  flighted,  and  all  his  gra- 
cious Offers  are  contemned,  and  Men  are  fuch 
Fools  as  to  negled  Heaven,  and  Happinefs,  up- 
on the  fairefl:  Offers  imaginable,  and  all  for  the 
Sake  of  a  vain  World,  and  fordid  Lulls  •,  fo 
that  we  have  often  Caufe  fadly  to  lament,  with 
the  Prophet,  the  Bellows  are  burnt,  the  Lead  is 
confumed  of  the  Fire,  the  Founder  melteth  in 
vain  -,  for  the  JVicked  are  not  plucked  away  ; 
we  labour  in  vain,  and  fpend.  our  Strength  for 
nought  ;  and  to  cry  out  with  the  Apoflles, 
Lord,  we  have  toiled  all  Night,  and  all  Day  too 
and  have  caught  nothing.  And  what  Uneafinefs 
mufl  this  "be  to  us  ?  How  does  it  ftir  all  our 
Compaflion  and  Sorrow  ?  to  fee  thofe  we  live 
amongfl,   and    convcrfe  with,    whom    we  have 

{x)  2  Cor,  ii.  i6. 

Q^  contra^ed 


2  26  Hn  Excellency  of  the  Serm.  IX* 

contrafted  a  Friend fliip  for,  and  are  become 
dear  to  us,  as  cur  peculiar  Charge,  Jiving  in 
Defiance  with  our  great  Matter,  trampling  upon 
his  holy  Laws,  and  pulling  down  his  amazing 
Vengeance  upon  them,  and  all  we  can  do  for 
ihem  will  not  fave  them  from  endlefs  Ruin  P 
pur  Hearts  mufl:  be  hard  as  the  Nether  Mil- 
Hone  not  to  feel  the  very  forcible  ImprefTions 
of  Pity  and  Companion,  mixed  with  a  killing 
Grief  and  Sorrow,  at  fuch  a  lamentable  Sight 
as  this. 

Nor  are  we  without  our  DifKcultie?,  arifing 
from  ourfelves.  We  are  of  the  fame  Nature, 
and  of  like  PafTions,  with  other  Men,  are  equal- 
ly liable  unto  Temptations,  and  more  fo  :  and 
it  requires  no  lefs  Care  and  Pains  to  furnifli 
tjurfelves  for  our  Work,  that  we  may  he  able 
Minifters  of  the  New  Te^ament^  rightly  dividing 
she  Word  of  Truths  that  we  may  have  a  tho- 
iow  Knowledge  of  the  divine  Commandment, 
and  may  be  able  to  teach  others  •,  and  when  we 
have  fpent  our  Time,  in  Study,  and  Prayer,  how 
watchful  muft  wc  be  ?  that  v/e  bring  no  unhal- 
lowed Fire  to  GOD's  Altar,  that  wc  ffeJ  you 
•with  the  wholefome  Food  of  the  Word  of  GOD, 
that  Bread  of  Life  v/hich  our  Mafter  ha^  ordered 
for  his  Family,  and  not  put  you  off  with  Chaff, 
or  teach  for  Do6lrine  the  Commandments  of 
Men.  It  is  no  little  Difficulty  to  approve  ourfelves 
faithful  Stewards  in  the  Houfe  of  GOD  ;  and, 
conliderlng  the  Tempers  and  Humors  o^  Man- 
kind, to  overcome  our  Fears  of  offending  thofe 
that  look  upon  themfelves  as  great  Men,  or  left 
we  lofe  the  Favour  and  Friendfhip  of  tliofe  from 
v/hom,  it  may  be,  a  confiderable  Part  of  our 
fcanty  Allowance  comes,  for  our  being  true  to 
our  Truft>  and  fitithful  ia  the  Difcharge  of  our 

Office  s 


Serin .  IX.  Dlvme  Commandment,  ^2f 

Office  ;  and  yet  we  are  under  the  ftrongeft  Obli- 
gations, as  we  will  anfwer  it  to  our  Lord  and 
Mailer,  to  be  faithful,  in  warning  every  Man^ 
and  bearing  our  Teftimony  againft  every  Vice, 
and  when  v^e  fpie  Danger,  to  lift  up  our  Voice 
like  a  Trumpet,  and  cry  aloud,  and  fhevV  Out 
People  their  Iniquity,  that,  if  pofllblej  we  may- 
keep  ourfelves  free  from  the  Blood  of  all  Men^ 
and  fave  cur  own  Souls,  and  the  Souls  of  them 
that  hear  us.  Thefe  are  fome  of  the  Labours^ 
and  Difficulties,  of  thofe  who  are  employed  in  the 
Service  of  the  Miniftry,  whofe  Bufinefs  it  is 
to  teach  the  Law  of  theLord ;  and  we  may  be  fure 
that  the  grand  Adverfary,  whofe  Kingdom  they 
oppofc,  will  not  fail  to  give  them  Difturbance 
enough  .-  and  we  fee  that  the  more  honourable 
their  Work  is,  fo  much  the  more  laborious,  and 
ferviceable,  it  is  alfo  ;  and  Reafon  there  is  for 
bur  addreffing  of  you,  in  the  Strain  of  the  Apdftle^' 
Now  .Ihefeech  )'0i{.  Brethren^  for  the  Lord  JESUS 
CHRIST  fake,  and  for  the  Love  of  the  Spirit^ 
that  ye  ffrive  together  with  me^  in  your  Prayers  t9 
GOD  for  me  {:<:). 

Hence  we  learn,  what  is,  and  will  be,  the 
miferable  Condition  of  all  fuch  as  live,  and  die, 
in  Difobedience  to  the  divine  Commandment. 
For  if  it  is  the  Commandrhent  of  the  great  GOD^ 
and  aims  at  our  Comfort,  and  Happinefs,  theri- 
thofe  that  live  in  Difobedience  thereto  muft  of 
Confequence  greatly  provoke  the  divine  Majefty, 
and  deprive  themfelves  of  their  own  Comfort  and 
Happinefs  5  and  this  is  to  be  truly  miferabJe, 
For  what  is  it  to  live  in  Difobedience  to  the 
Commands  of  GOD  ?  but  to  rife  up  in  Rebellion 
againft  him,  to  deny  his  rightful  Authority  over 
usj    to    joyn  in   Confederacy  with   his    avowed 

(x)  Rem.  XV.  30. 

0^2  Ad-; 


2  28  The  Excellency  oflhe^txm»  IX. 

Adverfary,  and  confpire  the  dethroning  of  him 
from  his  Dominion  :  To  that  a  Life  of  Difobedi- 
ence  is  no  other  than  a  vile  Infult  upon  his  Gover- 
mcnt,  and,  as  7<7<^  exprcffes  it,  (y)  a  denying  the 
GOD  that  is  above  :  it  is  to  fet  up  a  mean  and 
]ow  Pretender,  a  vile  Ufurper,  in  his  Stead,  as 
Lord  over  us,  and  pay  that  Homage  to  Self,  and 
Satan,  which  is  due  unto  GOD  only.  And 
vhat  can  argue  a  meaner  Thought  of  the  all- 
perfe<5l,  and  infinitely  glorious  GOD,  the  Greatefl, 
and  the  Beft,  of  Beings,  than  thus  to  (tt  up  the 
vileft  and  word  of  Beings  in  Oppofition  to  him  ? 
And  what  can  give  a  higher  Provocation  to  the 
divine  Majefty,  than  not  only  to  do  all  we  can  to 
ftrip  him  of  his  Authority,  but,  to  give  the  Pre- 
ference to  fuch  as  are  moil  deteftable  ?  Yet  this 
prodigious  Guilt  and  Folly  is  juftly  chargeable 
upon  all  fuch  as  live  in  a  continued  Courfe  of 
Difobedience  to  any  of  the  known  Laws  of  GOD  ; 
who  Jive  in  the  Negled  of  the  religious  Worfhip 
of  GOD,  either  focial,  or  folicary  •,  who  take  his 
Name  in  vain,  and  profane  his  holy  Day  •,  who 
are  ftubborn  and  rebellious  in  their  Carriage  to 
their  Superiours,  or  infulting  and  tyrannical  over 
their  Inferiours,  or  malicious  and  revengful  to  their 
Equals ;  who  live  in  Falfhood  and  Unrighteouf- 
nefs,  in  Intemperance  and  Incontinency,  and  the 
like  •,  by  fuch  open,  bold,  and  daring  Tranf- 
greffions  they  pour  the  greatefl:  Contempt  upon 
their  fovereign  Lawgiver,  and  provoke  him  to 
his  Face  :  which  made  the  Apofl:le  fay,  (z) 
through  breaking  the  Law  dijhonourcft  thou  GOD. 
It  is  not  only  true  of  the  Heathen  World,  that, 
though  they  know  GOD,  by  his  Works,  yet  they 
glorify  him  not  as  GOD,  by  living  up. to  the 
Didates   of    natural    Confcience,  which   is    the 

(^  )  Jol'.  xxxi.  28.     (z)  Rom.  ii.  2,^, 

Com- 


Serm.  IX-  Divine  Commandfnent,  229 

Commandment,  or  Law,  written  on  their  Hearts  ; 
but  it  is  to  be  feared,  that  there  are  many  a- 
mong  profelTed  Chriftians,  who,  notwithftanding 
the  Advantages  they  enjoy,  in  the  clearer  Rev€- 
Jation  of  xht  divine  VVilJ,  and  though  they  ap- 
pear openly  to  own  that  Revelation  to  be  from 
GOD,  and  pretend  to  take  it  for  the  Rule  of 
their  Lives,  yet,  in  their  Pracftice,  fay  unto 
GOD,  depart  from  us,  we  defire  not  the  Know- 
ledge of  thy  Ways  :  what  is  the  Almighty  that 
we  Jhould  ferve  him  ?  and  what  profit  fhall  we 
have,  if  we  pray  unto  him   (a)  ? 

But  is  the  Commandment  exceeding  broad, 
as  we  have  feen,  then  certainly  thofe  who  fo 
reproach  their  Maker,  by  a  wilful  Difobedience 
to  his  holy  Laws,  muft  unavoidably  be  in  a 
miferable  State  and  Condition  :  and  indeed  they 
evidently  carry  about  with  them,  daily,  fo  great  a 
Part  of  their  Mifery,  as  is  fufficient,  one  would 
think,  to  make  them  cry  out  in  the  Strain  of  the 
Apo§ile,  (b)  O  wretched  Man  that  I  am  ;  who  fjall 
deliver  me  ?  For  it  is  very  apparent,  that  they, 
who  fo  contemn  the  Authority  of  GOD,  and  go 
on  in  a  Courfe  of  Difobedience  to  his  holy  Com- 
mandment, are  under  the  Power  of  diverfe  Lufts, 
and  Paffions,  being  fold  under  Sin.  For,  what 
but  a  ftrong  Prejudice  upon  the  Mind,  (  againft 
the  Commandment  of  GOD,  which  is  the  Refult 
of  the  higheft  Reafon,  and  Goodnefs, )  arifing 
from  the  powerful  Influence  of  fome  Luft  or 
other,  could  prevail  with  a  reafonab-le  Creature  to 
live  in  a  dire<5t  Contrariety  to  the  Authority  of 
his  rightful  Sovereign,  and  in  Difobedience  to 
thofe  Commands  which  are  every  Way  calculated 
to  promote  his  real  Benefit,  both  in  this  World, 
and  the  next  ?   For,  the  Man  cannot  but  acknow- 

(a)  Job.  xxi.   14,  15-     (b)  Rom.  vii.  24, 

ft.!  '  ?edg^- 


2  3^^  '5^^  'Excellency  of  the.  Serm.    IX. 

ledgQ,  if  there  be  a  GOD,  (and  this  is  the 
Language  of  all  Nature  about  him, )  that  then 
this  GOD  is  his  Sovereign  Lord»  and  has  a  Right 
to  be  obeyed  in  whatever  he  commandeth,  and 
that  it  muft  needs  be  for  his  Intereft  to  reugn  up 
his  own  Will  entirely  to  the  divine  Will,  ^nd 
govern  himfelf,  in  all  things,  by  the  divine  Law  ; 
becaufe  this  his  almighty  Sovereign  is  able  fully 
to  reward  all  his  Services,  and  feverely  to  punifh 
him  for '  his  Difobedience  ;  and  that  therefore  it 
jnuft  be  an  unrcafonable  thing  in  him  to  obey 
and  ferve  fome  Luft  or  other,  rather  than  the 
jiving  GOD.  Nay  do  we  not  find  the  Generality 
cf  profligate  and  vicious  Livers,  in  their  cool 
.Thoughts,  acknowledging  the  Equity  and  Good- 
nefsof  the  Law  it  felf -,  and  yet  they  nft  direftly 
contrary  to  it  ?  like  him,  who  could  fay,  Video 
weliora  frohcq;  deteriora  fequar  :  or,  in  the 
Apoftle's  Stile,  /  confini  unto  the  Law  that  it  is 
good^  hut  do  that  which  I  would  not^  Evil  being 
frefent  with  me  (c).  And  whence  is  this  but 
from  the  prevailing  Power  of  Prejudice  cndaving 
of  them  ?  What  can  be  a  greater  Infelicity, 
than,  for  an  intelligent  Mind,  capable  of  dif- 
cerning  right,  to  be  in  vile  Subjection  to  fome 
bafe  and  fordid  Lull  or  Pafnon,  and  ever  be  led 
wrong  by  them  ?  What  can  be  worfe,  than  to 
be  under  the  Power  and  lordly  Dominion  of 
Irregularity  and  Diforder  ?  to  be  ever  erring  from 
the  Way  of  Truth,  and  Peace  ?  Is  there  any 
thing  more  unbecoming  a  rational  Creature,  than 
to  be  a  Slave  to  Senfe  ;  or,  than  for  an  heaven- 
born  Soul  to  be  the  Devil's  Drudge  ?  Can  there 
be  a  greater  Unhappinefs,  than  for  a  rational 
Agent  to  be  continually  afling  contrary  to  his 
Light  and  Knowledge,  and  be  perpetually  ex- 
(c)  Rom.  vii.  i6-i8. 

pofing 


Serm.  IX.  Divine  Comma7tdment,  23  f 

pofing  himfelf  to  tlie  Reproaches  of  his  own 
Heart  ?  Does  he  need  any  other  Torment,  who 
carries  that  within  him,  which  challenges  his. 
Aftions,  accufes  him  lor  his  Impiety,  and  lailies 
him  for  his  extream  Folly  and  Madnefs  ?  What 
is  there  can  make  fuch  a  Man  eafy  and  comfor- 
table, while  he  feels  the  (linging  Refledions  of 
his  own  Mind  ?  *Tis  true,  indeed,  that  a  Man 
may  very  much  llifie  and  fupprefs  the  Remon- 
ilrances  of  his  own  Mind,  by  the  Hurry,  and 
Noife,  and  Diverfions,  of  the  World  •,  but  can 
he  always  command  Silence  in  his  own  Breaft^. 
and  (lop  the  juft  Clam.ours  of  Confcience  againfl 
himfelf  ?*  No  verily  ;  fometimes  it  will  cry 
aloud,  and  will  be  heard,  in  Spite  of  all  that  he 
can  do  to  prevent  it ;  and  when  once  the  Heighih 
of  his  Noify  Mirth  is  over,  and  the  Heat  of 
Wine  and  ftrong  Drink  hath  fpent  itfelf,  and  he 
begins  to  be  a  little  cool,  and  retire  within 
himfelf,  and  think  fedately,  what  an  Uproar  is 
there  raifed  in  his  Soul  ?  what  a  Storm  rages  in 
his  Breaft  ?  What  Convulfions  fcife  him  ?  which, 
he  cannot,  for  a  while  at  lead,  get  rid  of,  nor 
knows  he  how  to  fupport  himfelf  under,  (c)  The 
Spirit  of  a  Man  "jjHI  fujiain  his  Injirmities^  the  or- 
dinary Calamities  of  Life,  hut  a  wounded  Spirit 
who  can  hear  ?  Who  indeed  1  Certainly,  this  h 
the  very  Mifery  of  Devils  themfelves  ;  to  be  un- 
able to  adl  up  to  the  Dignity  of  their  rational  Na- 
ture, and  to  feel  the  Smart  of  their  own  Re- 
proaches for  it.  Yet  fo  miferable  are  all  they 
who  are  under  the  Power  of  Lufl  and  Prejudice^ 
and  turn  their  Backs  upon  the  holy  Command- 
ment, And  though,  through  the  Defilement^ 
and  Stupidity,  of  their  Confcienccs,  they  may  nor, 
for  the  piefentj  feel  the  Sung,  an^  tjS  fenfiblc  o| 
(ej  Prot},  ¥,viii.  14, 


232  The  Excellency  of  the  Serm.  IX. 

their  unhappy  Condition,  yet  the  Time  will  come 
when  their  Sorrows  fliall  compafs  them  about,  as 
with  a  Chain,  and  the  pointed  Arrows  of  the 
Ahnighty  fliall  drench  up  their  Spirits  within 
them. 

If  ever  fuch  irreligious  and  difobedient  Crea- 
tures fhould  come  to  a  ferious  Temper,  and 
wifely  confider  their  prefent  State,  and  their  lat- 
ter End,  before  it  is  too  late,  they  will  then 
know  what  is  meant  by  the  Conviction  of  Sin 
and  Guilt  ;  and  the  Senfe  of  their  having 
made  GOD  to  become  their  Enemy,  and  of 
having  affronted  their  own  Minds,  by  their  atfc- 
ing  contrary  to  the  Dictates  of  right  Reafon, 
in  their  Difobedience  to  the  divine  Commands, 
will  give  fuch  a  Wound  and  Sting  to  their 
Souls,  as  will  not  eafily  be  cured,  and  can  hard- 
ly be   endured. 

But  if  the  poor  thoughtlefs  Creatures  fhould 
go  on  in  their  Contempt  of  the  divine  Au- 
thority, and  carry  their  rebellious  Principles  out 
of  this  World  with  them,  they  will  forever  re- 
gret their  Madnefs,  when  they  fhall  find  them- 
felves  everlaftingly  feparated  from  the.  leaft 
Glimpfe  of  all  that  Happinefs,  which  the  di- 
vine Commandment  would  have  led  them  to  ; 
and,  in  Lieu  thereof,  Ihall  inherit  the  contrary 
Mifery,  in  having  their  awakened  Apprehenfions, 
with  exquifite  Senfation,  forever  weltering  under 
the  heavy  Impreflions  of  the  divine  Wrath  and 
Indignation.  For  the  Wrath  of  GOD  is  revealed 
from  Heaven,  again/I  all  Ungodlinefs,  and  Unrigh- 
teoufnefs  of  Men  {d)  :  and  GOD  will  render 
Indignation  and  Wrath,  Tribulation  and  Anguifh^ 
•upon  every  Soul  of  Man  that  doth  Evil,  of  the  Jew 
rfi,  and  alfo  of  the  Gentile  (<?)  ;     There  is,  ia- 

(d)  Rem.  i.  1 8.     (e)  Ram.  ii.  6,  9. 

dcedj' 


Serm.  IX.  Divine  Comjnandfmnt,  233 

deed,  a  very  great  Infelicity  that  hardened  Sin- 
ners are  liable  unto,  through  the  Wrath  of  GOD, 
in    the    prefent    World,    namely,    that    all   the 
Creatures  of  GOD  are    in  a    State  of  Enmity 
with   them.     For   by  making  GOD,  whom  they 
rebel  againfc,   to  become  their  Enemy,  they  un- 
avoidably  render  all  the  Creatures  of  GOD,  who 
are   his   Servants,  the  Minifters  of  his   Pleafure, 
to  be  at  Enmity   with  them  alfo   :     fo  that  they 
all  (land  ready,   whenever   their  Mafter  fhall  fay 
the   Word,    to  execute    the    divine    Vengeance 
upon  them,  in   fuch   a  Manner  as   Ihall   greatly 
embitter  their    prefent  Life    to    them    with   va- 
.rious   and  amazing   Sorrows    ;     nor    have     they 
any  Security  againft  being  foon  brought  into  the 
moft  uncomfortable  Circumftances  that  can  pofli- 
bly  attend  any  in  this  World,  nor  any   Method, 
if  fuch   a    wretched    Condition    fhould   overtake 
them,  to  get  rid   of  it,  or  to    enjoy   themfelves 
with  any  tolerable  Satisfaftion  in  it.     But  how- 
ever, it   is    impoflible,    whatever  be   his    prefent 
Senfations,  for  the  difobedient  Soul  to  be  other- 
wife    than  compleatly   miferable,    in    the   future 
World.     There  Diforder   and  Peace,  Guilt   and 
Comfort,  cannot  pofTibly  dwell  together.     Then 
every    TranfgrefTion,  and    Difobedience,   will  re- 
ceive a  juft  Recompence    of    Reward,  from    a 
provoked  Sovereign  and  Judge  •,     and  the  bold 
Contemners  of  the  divine  Authority,  who  have 
hated    lnJlru5lion,    and  cajl  the    Word    of  GOD 
hebind  their  Backs  ;— -(however  GOD  may  feem 
to  keep  Silence  for  the  prefent,  as  if  he  regard- 
ed   not  their    Behaviour,^ He  will  certainly 

reprove,   and  fet  their  Sin  in  Order  before   them  ; 
— -  He  will  tear  them   to  Pieces,  and  there  Jhall 
he  none  to  deliver  (/).     For,  the  future  World 
,     (/)  i>/.l.  17,21,22. 


2  34  ^^  Excellency  of  the    Serm.  IX. 

will  be  the  Time,  and  Place,  of  Retribution 
and  Rewards,  when  every  Man  fhall  receive  ac- 
cording to  what  he  hath  done  in  the  Body  : 
and  becaufe  their  Judge  perfectly  knows  all 
the  Crimes  they  have  been  guilty  of,  and  wants 
neither  Purity  to  refent  them  as  they  deferve, 
nor  Power  to  punifh  for  them,  and  everhves 
to  fee  the  threatened  Sentence  executed  upon 
them,  therefore  the  Condition  of  the  obftinateiy 
difobedient  Sinner  will  be  miferable  indeed.  It 
will  include  the  Heighth  of  Mifery  in  it,  and  be 
utterly  unavoidable.  It  will  include  in  it  the 
iJtmofl:  Degrees  of  Mifery  the  Sinner  is  capa- 
ble of  enduring,  becaufe  it  will  be  the  EfFefk 
of  the  righteous  Difpleafure,  the  heated  Indig- 
nation, of  an  infinitely  holy  and  powerful  GOD, 
the  Power  of  whofe  Wrath  as  much  exceeds 
our  Fears,  as  the  Riches  of  his  Grace  does  our 
moft  enlarged  Hopes  ;  the  Weight  of  whofe 
Arm  will  fall  heavy,  in  the  Day  v/hen  he  iex- 
ecuteth  Vengeance  upon  the  bold  Tranfgreffors 
of  his  Law.  And  v;ho  then  Ihall  be  able  to 
endure  it!  And  if  that  Mifery  be  inconceiveably 
great  which  refults  from  the  fierce  Wrath  of  an 
Almighty  GOD,  how  amazing  will  it  be,  when 
we  add  the  Confideration  of  it's  eternal  Duration 
to  the  Weight  of  it !  That  they  jhall  be  punijhed 
iviih  everlajling  Dejiru^ion,  from  the  Pre  fence 
tif  the  Lord,  and  the  Glory  of  his  Power,  who  know 
not  GODy  and  obey  not  the  Gofpel  of  our  Lord 
JESUS  CHRIST (g)!  In  a  Word-,  it  will  be 
beyond  the  Sinner's  Reach  to  efcape  this  Mifery  j 
becaufe  GOD  can  find  him  out  in  his  moft 
fecret  lurking  Places,  and  neither  the  Strength  of 
his  own  Arm,  nor  the  Wifdom  of  his  Heart,  can 
deliver  him,  nor  v/iii  any  Creature  avail  him,  to 
C^j  z  n:f.  i.  8,  9. 

afford 


Serm.IX.  Divine Commandmef^j.  235 

afFord  him  Help  againfl:  the  prodigious  Deflriic- 
tion  that  will  overtake  him,  in  that  Day  of  the 
Lord's  Anger.  Nothing  but  divine  infinite 
Mercy  could  rcfcue  the  guilty  obftinate  Sinner 
from  everlafting  Burning,  but  this  Mercy  he  utterly 
flights  and  abufes,  by  his  continuing  in  Difobedi- 
ence  to  the  divine  Commandment,  after  all  the 
Calls  and  gracious  Invitations,  made  to  him  to 
turn  and  live  ;  and  now,  hoiv  Jball  he  efcape^ 
feemg  he  negk5is  fo  great  Salvation  (h)  ? 

I  will  juft  add  one  Inference  more,  viz. 

8.  This  teaches  us,  that  we  fliould  not  content 
ourfelves  with  the  bare  Letter  of  the  Command- 
ment. The  Commandment,  or  Revelation  from 
GOD,  is  defigned  to  produce  a  fpiritual  Life, 
and  Power,  in  our  Souls,  and  fo  to  make  us 
truly  and  thorowly  Good  •,  and  therefore  we 
iliould  not  fatisfy  our  felves,  that  we  know  the 
Letter  of  the  Commandment,  or  that  we  pra6life 
according  to  the  Letter  of  ir,  in  an  Obfervation 
of  the  external  Duties  required  of  us  •,  but  we 
fhould  endeavour  to  feel  the  Force  of  it  on  our 
Hearts,  that  it  may-  quicken  us,  and  infpire  us 
with  a  new,  and  divine  Principle,  and  influence 
us  to  fpiritual  Devotion,  and  real  HoUnefs,  and  fo 
make  qs  alive  unto  GOD.  'Tis  not  enough  that 
we  ftudy  the  Scriptures,  as  Men  do  other  Sciences^ 
to  inform  our  Minds,  and  furniHi  us  for  Difcourfe, 
to  enlarge  our  Speculations,  and  increafe  our  Ideas 
and  Notions  of  Things,  without  having  any  Re*- 
gard  to  Pra6lice  ;  but  the  Word  muft  be  in- 
grafted in  us,  that  our  Fruit  may  partake  of  its 
Virtue,  and  we  muft  endeavour  to  reduce  our 
Knov/ledge  to  Praftice,  and  therefore  know,  what 
we  may  do  ;  othervvife  we  fliall  but  render  the 
Scripture  a  dead  Letter  to  us.     Nor  is  it  fufficient 

(h)  ILL  ii.   3. 

that 


236  Hoe  Excellency  of  the    Serm.  IX. 

that  we  fay  our  Prayers,  go  to  Church,  and  ob- 
ierve  the  external  Ordinances  of  the  Gofpel,  and 
that  we  wrong  no  Man  in  our  Dealings,  but  the 
Commandment  may  fink  deep  into  our  Hearts, 
and  enliven  us  with  a  divine  Flame  of  Love  to, 
and  Delight  in  it,  that  with  our  Spirits,  fervently 
engaged  therein,  we  may  ferve  the  Lord  ;  with- 
out which  we  fhall  but  have  a  'Borm  of  Godlinefs^ 
v^hile  we  are  dejiitute  of  the  Power  of  it.  And 
this  accounts  for  what  we  fometimes  have  the  me- 
lancholly  Experience  of,  namely,  of  fome  who 
feem,  for  a  Time,  to  be  walking  in  a  Courfe  of 
Religion,  they  appear  openly  for  the  Truth,  hold 
the  Profeflion  of  Faith,  and  vindicate  it  againft  all 
Oppofers,  and  yet,  after  all,  in  a  Time  of  Trial, 
they  fall  away  from  the  Truth,  and  the  holy 
Ways  of  GOD  •,  and  that,  ( to  allude  to  the 
YN^'ords  of  the  Jpojile^  (i)  becaufe  they  did  not  ferve 
in  the  Newnefs  of  the  Spirit^  hut  in  the  Oldnefs  of 
the  Letter.  They  took  no  Care,  as  new-born 
Babes,  to  defire  the  pure  Milk  of  the  Word, 
that  they  might  grow  thereby,  but  contented 
themfelves  with  having  the  Bread  at  their  Mouths, 
and  therefore,  though  they  had  a  Name  to  live, 
for  a  while,  yet  they  were  truly  dead  ;  and  not 
having  their  Nature  perfefled  by  the  divine  Com- 
mandment, they  finally  came  fliort  of  the  Bleffed- 
jiefs  it  was  defigned  to  lead  them  to.  If  there- 
fore we  would  partake  of  the  compleat  Happinefs 
the  divine  Commandment  aim^s  at,  we  muft  not 
only  inform  our  Minds,  and  xlireifl  our  outward 
Behaviour,  by  it  ;  but  we  muft  endeavour  to 
fearch  out  the  fpiritual  Meaning,  and  fubmit  our 
Wills,  and  Confciences,  entirely  to  t'at  Govern- 
ment of  it,  that  it  may  be  in  us  a  quickening 
Word  i  for,  as  the  Jpoftle  obferves,  (k)  the  Letter 

(i)  Rom,  vii.  6.     ('')  2  Cor.  iii.  6. 

kilUlh^ 


Semi.  IX.  Divine  Commandment.  237 

killeih^  hut  the  Spirit  givetb  Life.  Not  only  doeS 
the  Letter,  or  the  Law  given  by  Mofes,  bring  un- 
der Condemnation,  while  the  Spirit,  or  Grace  of 
the  Gofpel  by  JESUS  CHRIST,  maketh  alive  ; 
but  the  Knowledge  of  the  bare  Letter  of  the  di- 
vine Commandment  will  but  aggravate  a  Man's 
Condemnation,  if  he  is  deftitute  of  the  ruling 
Power  of  it  in  hiS  Heart,  which  truly  conveys  a 
nev/  and  divine  Life  unto  the  Soul. 

Ufe  II.  The  Second,  and  only  remaining  Ufc 
I  fhall  make  of  this  Dodrine  is  by  Way  of  Ex- 
hortation. Wherefore  we  hefeech  you^  Brethren^ 
that  you  receive  not  this  Grace  of  GOD  in  vain  5 
but  be  ye  all  perfwaded  now  to  make  it  your  fin- 
cere  Endeavour,  fo  to  behave  your  felves  in  your 
pious  Regards  to  the  divine  Commandment,  as  re- 
membring  that  it  is  exceeding  broad.  My  Neigh- 
bours and  Friends  •,  Do  you  believe  it  to  be  the 
Commandment  of  the  ever-living  GOD  ?  that 
it  reaches  to  every  one  of  you,  and  includes  your 
whole  Duty  in  it  ?  Is  this  the  gracious  End 
and  Defign  of  it,  to  make  you  wife,  good  and 
happy  ?  and  does  it  forever  remain  the  perfe6b 
Rule  of  Righteoufnefs  ?  Then,  I  befeech  you, 
let  it  find  a  due  Entertainment  with  you,  and  pay 
all  that  Regard  to  it  which  the  excellent  Nature, 
and  Ends,  of  fdch  a  divine  Revelation  demands 
of  you.  It  is  not  for  nothing  that  GOD  hath 
written  unto  you  the  great  Things  of  his  Law, 
and  Ihewed  you  the  Line  of  your  Duty,  and 
made  the  Path  of  Life  plain  before  you  ;  no, 
he  hertby  aims  at  the  improving  of  you  in 
Righteoufivefs,  and  true  Holinefs,  and  the  train- 
ing of  you  up  in  the  Praftice  of  Vertue, 
that  you  may  be  fitted  for  the  more  fublime 
Services,  and  Entertainments  of  perfedled  Spirits, 

and 


238   Ul:e  Excelle7icy  of  the  Serm.  IX, 

and  for  the  everlafting  Enjoyment  of  the  divine 
Favour,  in  the  heavenly-  World.  And  fhall  not 
the  refrelhing  Thoughts  of  ferving  GOD  perfedl- 
!y,  with  Delight  and  Pkafure,  and  without  Inter- 
ruption or  Impediment,  and  the  Enjoyment  of 
him  as  the  fadsfying  Pordon  of  your  Souls,  and 
your  exceeding  great  Reward,  be  fufficient  to  in- 
fluence you  unto  an  hearty  Refpe6t  to  his  holy 
Commandment,  and  prevail  with  you,  to  yield  the 
ready  Afient  of  your  Minds  unto  all  the  Truths 
thereof,  and  the  Submifiion  of  your  Wills  to  the 
Condu6l  of  thofe  holy  Rules  he  has  prefcribed  ? 
If  to  be  perfeftly  holy,  and  perfectly  happy  ;  if 
to  have  your  Nature  wrought  up  to  the  noble  and 
exalted  Temper  and  Difpofidon  of  Angels,  and 
poflefs  all  that  can  be  delightfdl  and  entertaining 
to  your  redlified  Powers  and  Capacities,  and  that 
forever,  can  have  any  Weight  with  you  ;  then 
let  not  the  Commandment  of  GOD  be  grievous 
unto  you,  but  receive  the  Truth  in  the  Love 
thereof,  firmly  credit  the  Reports  of  the  facred 
Oracles,  and  univerfally  conforrri  to  all  the  Pre- 
cepts of  it,  that  you  rnay  be  found  among  the 
Friends  of  GOD,  and  be  the  trUe  Difciples  of 
CHRIST,  vvho  hear  his  Voice,  and  follow  him, 
and  may  be  owned,  and  accepted,  by  him, 
another  Day,  to  the  Glory,  and  Joys  of  Hea* 
ven. 

What  is  the  Work  of  Heaven  ?  but  to  o- 
bey  GOD.  There  GOD  fits  enthroned  in  Glory, 
furrounded  with  his  Myriads  of  holy  Angels, 
who  conftantly,  diligently,  chcarfully  attend  his 
Pleafure  ;  whofe  great  Happinefs  it  is,  that 
there  is  an  exad  Agreement  between  the  Will 
of  GOD  in  Commanding,  and  their  Will  in 
Obeying  ;  who  never  have  a  Thought  that 
any  of  the  divine  Commands  are  hard,  nor  fo 

much 


Serm.IX.  Divme  Commandment.  239 

much  as  a  fecret  Inclination  to  ad:  contrary  to 
them  ."  There  too  it  is  the  Felicity  of  the 
Saint,  that  his  Will  is  intirely  fwallowcd  up  in 
the  divine,  and  he  ferves  GOD  Day,  and  Night, 
(/),  conftantly,  uninterruptedly,  and  forever  \ 
thus  thofe  holy  Ones  are  arrived  at  their  Cen- 
tre, and  there  they  are  at  Reft,  and  have  not 
the  leaft  Tendency  to  move  from  it.  And  do 
■we  hope  to  get  to  Heaven,  and  Share  in  the 
Happinefs,  and  join  in  the  Services,  of  thofe 
perfeded  Spirits  ?  Oh  I  how  Ihould  the  Thoughts 
hereof  quicken  us  all,  now  to  endeavour  after 
an  Imitation  of  thofe  holy  and  happy  Ones  ? 
that  as  our  Lord  hath  taught  us  to  pray,  (m) 
^hy  Will  be  done  in  Earthy  as  it  is  in  Heaven^ 
fo  we  may  make  it  our  daily  Care  to  conform 
our  Hearts,  and  Lives  to  the  Will  of  GOD, 
while  we  are  on  Earth,  as  Saints  and  'Angels 
do  above. 

What  mighty  and  powerful  Obligations  ar6 
lying  upon  us  to  be  obedient  to  the  Lord  our 
GOD  ?  All  his  Goodnefs  to  us,  in  his  com- 
mon Providence,  is  to  allure  and  draw  us,  xx^ 
draw  out  our  Defires  after  him,  and  move  us 
to  a  ready  Compliance  with  his  Will  ;  all 
his  Corredlions  are  to  excite  and  ftir  up  our 
Averfions  againft  what  is  ofFenfive  to  him,  that 
we  may  fly  from  eVery  provoking  Evil,  and  be 
true  to  him,  and  his  Intereft  ;  it  is  our  own. 
But  then  what  peculiar  Advantages  hath  GOD 
favoured  us  with  ?  While  the  heathen  World 
have  only  the  Light  of  Nature  to  le^d  and 
guide  them,  we  are  even  lift  up  to  Heaven, 
are  brov^l^t  to  the  very  Borders  of  the  Land 
of  Promife,  have  the  direft  Way  thither  clear- 
ly  pointed  out  to  us,  and  have  a  full  View  of 

{I)  R(v,  vii.  15,    (to)  Mat^.  yi.    iq. 

the 


24-0   The  Excellency  of  the   Serm.  IX. 

the  compleat,  and  endlefs,  Happinefs  of  the  glo- 
rious Inhabitants  of  that  blifsful  Place.  Though, 
in  the  Times  of  grofs  Ignorance,  GOD  feemed 
to  wink  at  the  Follies  of  Men,  yet  nois)  he 
hath  commanded  all  Men  every  where  to  repent^ 
and  thus  opens  the  Door  of  Hope  to  the  guilty 
Creature,  and  letteth  him  know,  that  for  the 
Sake  of  CHRIST,  he  will  freely  pardon  all 
his  pall  Offences,  if  he  will  but  now  become 
fincerely  Obedient,  And  what  Obligations  hath 
a  merciful  GOD  laid  upon  us,  to  walk  in  all 
his  Ordinances  and  Commandments  blamelefs, 
by  giving  his  own  Son  to  die  for  us,  to  pur- 
chafe  the  Forgivennefs  of  our  Sins,  and  pro- 
cure for  us  the  Gift  of  the  Holy  Spirit*,  to 
enable  us,  for  the  future,  to  live  in  Obedience 
to   Him  ? 

But  if  after  all  thefe  Advantages,  and  Ob- 
ligations, any  of  you  refolve  to  go  on  in  your 
Difobedience  to  the  divine  Commandment  ., 
whofe  Crime  will  be  fo  aggravated  ?  whofe 
Punifhment,  will  be  fo  greatly  increafed  ?  You 
may  well  fear  the  Doom  of  Capernaum^  to 
whom  we  find  CHRIST  faying,  («)  ^hou  Ca- 
pernaum, which  art  exalted  unto  Heaven,  JJjall  he 
brought  down  to  Hell.  The  Heathen  will  rife 
in  the  Judgment,  and  condemn  the  Men  of  this 
Generation,  who  profane  the  Name  of  GOD, 
and  live  without  Prayer  to  Him,  and  indulge 
the  various  brutal  Appetites,  and  PafTions  ;  and 
becaufe  fuch  fin  againft  the  cleared  Light,  and 
the  ftrongeft  Bonds,  and  Engagements,  therefore 
their  Punifhment  will  be  proportionable  to  their 
Crime,  and  an  hotter,  and  more  dreadful,  Por- 
tlo;\  will  be  alTigned  unto  them,  in  the  Place 
of  Torment  :     for,  as  our  Saviour  faid  to  the 

(»)  Math.   xi.    23. 

Capernal/es^ 


Serm.  IX.  Divine  Commandment.  241 

Capernaites,  -f-  //  pall  be  more  tolerable  for  th 
Land  of  Sodorn^  m  the  Day  of  Judgment^  than 
for  thee. 

Oh  that  you  would  ferioudy  think  of  thefe 
Things^  and  every  one  of  you  be  effedlually 
moved  hereby  to  come  to  a  fixed  Refolution 
with  yoLirfelves,  no  longer  to  turn  a  deaf  Ear 
to  the  Counfels  of  GOD,  and  refufe  to  hearkeji 
to  his  Voice,  but  turn  at  his  Reproof,  and  give 
fuch  a  due  Entertainment  unto  the  exceeding 
broad  Commandment,  as  GOD  reafonably  ex- 
pefls  from  you,  and  aS  you  yourfelves  may- 
reap  the  Benefit   of. 

And  therefore,   to  hint  a  few   things. 

I.  Treat  the  divine  Commandment  with  ail 
upright  honeft  Heart.  GOD,  by  his  Prophet 
fays,  {0)  Do  not  m^  Words  do  good  to  hint  that 
walketh  uprightly  ?  Such  as  preferve  an  honeft 
Principle,  an  upriglit  Intention,  in  what  they  do* 
efpecially,  in  their  reading,  and  hearing  the  faCfed 
Wofd,  will,  moft  likely,  reap  all  the  Benefit  bjT 
it,  which  it  is  intended  for  ;  while  they  that  fuf* 
fer  their  Minds  to  be  carried  away  v/ith  unrea* 
fonable,  and  groundlefs  Prejudices  againft  the  di- 
vine Commandment,  will  be  never  the  better  for 
it,  nor  pay  any  futable  Regard  to  it.  The  very 
Frame  and  Temper  of  their  own  Minds,  while 
under  evil  Affedtions  and  corrupt  Difpofitions, 
will  render  the  Commandment  contemptible,  and 
unprofitable  to  them.  Our  Saviour,  therefore, 
not  only  advifeth  us,  to  take  heed  how  we  hear  5 
(p)  but  informeth  us,  who  they  are  that  profit  by 
the  Commandment,  even  they  that,  in  an  honeft:, 
and  good  Heart,  receive  the  fVord.  (q)     That  13 

f    M^ztth.  xi.    24.     (oj   Mic.   ii.  7.     (p)  LtiL   viii.    i8. 
(^)  Lui,  viii.   15. 

R  one 


242    The  Excellency  of  the    Serm.  IX. 

one  who  Jayeth  afide  his  Prejudices,  and  bringeth 
a  Mind  open,  and  free,  to  receive  Convicftion. 
Let  it  be  your  Care,  therefore,  to  get,  and  keep, 
luch  an  honeit  upright  Fleart,  not  biafTcd  and 
warped  by  any  particular  Fondnefs  for,  or  Aver- 
fion  x.0^  any  Thing,  without  good  Reafon  •,  and 
be  ready  to  give  Entertainment  to  any  Truth, 
you  find  revealed,  though  it  fliould  contradid 
ibme  of  your  former  beloved  Notions  ;  and  to 
praflife  whatever  is  contained  in  the  divine  Com- 
mandment, though  it  go  againfl:  the  Grain,  and 
Bent  of  your  carnal  Inclinations,  and  fecular 
Views  ;  and  to  avoid  whatever  the  Command- 
ment of  GOD  forbiddeth,  though  it  may  crofs 
your  contraded  vicious  Habits."  Thus,  in  this 
Refpedl,  approve  your  felves  to  GOD,  and  your 
own  Confciences  ;  and  allow  of  no  Difpofition, 
no  known  groundlefs  Diflike,  to  the  Command- 
ment, which  your  own  Confciences,  upon  a  fe- 
rious  Refledlion,  will  condemn  you  for  ;  but, 
when  you  read,  or  hear,  the  divine  Revelation, 
be  willing  to  learn,  and  open  to  receive  the  In- 
flruftions  of  Wifdom.  . 

2.  Highly  Prize  the  divine  Commandment. 
It  is  a  moft  excellent  Law  i  and  Ihall  we  not 
prize  it  }  It  every  Way  confults  our  Benefit 
and  Advantage,  in  both  Worlds  ;  and  fliall  we  not 
value  it  }  What  is  there  that  deferves  your 
Efteem,  and  Veneration,  equal  to  the  Words 
of  the  great  King  ;  thofe  Words  by  which 
aifo  you  are  made  to  live  ?  Is  it  not  reafon- 
able  that  every  Thing  fliould  be  valued  according 
to  its  excellent  Nature,  and  real  UfefuJnefs  ?  Job 
faid,  (0)  I  ejleem  the  Word  of  his  Mouth,  more 
than  my  neceffary  Food,     His  daily  Bread  was  not 

(0)  Job  xxiii,    12. 


Serm.IX.  Divine Commandme?tt,  243 

fo  necefTary  to  him,  nor  fo  valued  by  him,  as  the 
Word  of  GOD,  the  Food  of  his  Soul,  upon 
which,  its  Life  and  Comfort,  is  dependent.  And 
what  is  there  in  this  World,  which  we  are  fo  apt 
to  dote  upon,  that  is  comparable  to  the  divine 
Commandment  ?  Which  is  in  it  felf  preferable 
to  fine  Gold,  and  more  precious  than  Rubies,  and 
which  tends  to  make  us  the  excellent  in  the  Earth, 
and  the  Heirs  of  Heaven.  And  will  you  ^^ot 
then  efteem  it  above  all  the  Drofs  of  this  World  ? 
See  how  the  devout  Pfalmiji  expreffes  his  Value 
for  it,  in  the  Pfalm  where  my  Text  is,  O,  how 
love  I  thy  JLaw  !  (fays  he)  The  Law  of  thy  Mouth 
is  better  to  )ne  than  'Thoufands  of  Silver  and  Gold  ; 
—  I  love  thy  Commandment  above  Gold,  yea,  above 
fine  Gold  -,  —  /  ejieem  thy  Precepts,  concerning  all 
Things,  to  be  right,  therefore  I  hate  every  falfe 
Way.  Thus  learn  to  work  up  yourfelves  to  fuch 
an  high  Efteem  for  the  Commandment  of  GOD, 
as  to  prefer  it  to  every  thing  elfe  ;  and  this  will  be 
one  effe6tual  Means  to  prevent  your  being  eafily 
drawn  away  to  any  fordid  fenfual  Gratifications, 
Look  upon  this  as  the  bright  Star  that  direfts 
you  unto  Vertue,  and  Happinefs,  and  rejoice 
therein,  and  prefer  it  to  all  the  dark  Shades  of  an 
imperfe(5l  World. 

3.  Diligently  ftudy  the  Commandment  of 
GOD.  He,  that  will  not  take  the  Pains  to  in- 
form himfelf,  will  not  be  likely  to  know  much 
of  the  Mind  and  Will  of  GOD  ;  and  how  ftiall 
he,  tKat  knows  it  not,  be  abfe  to  do  it,  or  take 
the  Comfort  of  it  ?  If  therefore  you  would  have 
your  Manners  reformed,  your  Hearts  bettered,  and 
your  Happinefs  promoted j  diligently  fcarch  for 
this  Wifdom,  as  for  hid  Treaftire,  and  think  no£ 
much  to  be  at  Pains  with  your  felvesj  to  find  ous 


244  ^^  Excellency  of  the    Serm.  IX.- 

the  Knowledge  of  the  Holy,  and  tlie  Way  to  an 
endlefs  Life,  Search  the  Fitld  for  the  ^^earl  of 
great  Price.  Tiius  CHRIST  dire^ed  his  Hear- 
ers, (p)  ^^arch  the  Scriptures  •,  for  in  them  ye 
think  to  have  eternal  Life  ;  and  they  are  they  which 
iefiify  of  me.  You  mufl:  daily  fit  at  the  Ports  of 
"Wifdom's  Gates,  embrace  the  proper  Opportuni- 
ties of  being  inRiufled  out  of  the  Law  of  GOD, 
that  you  may  know  Wifdom  and  Underftanding, 
and  the  Fear  of  the  Lord  -,  for  how  flmild  you 
iinderjiand,  except  fome  Man  guide  you  ?  The 
Prieji*s  Lips  (hall  preferve  Knowledge.,  and  the  Peo- 
ple fJjaU  receive  the  Law  at  his  Mouth.  But  then, 
feeing  it  is  your  great  Advantage  to  have  the 
Word  of  GOD  in  your  own  Hands,  you  fl^.ould 
diligently  read  therein,  and  that  daily,  that  by 
comparing  Scripture  with  Scripture,  you  may  be 
able  to  fee  with-  your  own  Eye;^,  and  know  what 
GOD  requires  you  to  believe,  and  do,  in  order  to 
your  Comfort  here,  and  your  eternal  Well  being 
hereafter.  And  'to  this  add  your  frequent  Medi- 
tation on  the  divine  Law,  that  it  may  ever  be 
with  you,  as  the  Man  of  yotir  Counfel,  to  diredt 
your  Pradice  Day,  and  Night.  And  earncfliy 
beg  it  of  GOD  to  open  your  K;;.es,  diat  you  may 
underfland  the  W^onders  cut  of  his  Law,  that  he 
may  give  unto  you  the  Spirit  of  Wifdom,  and 
Revelation,"  in  the  Knowledge  of  him  v;h6  hath 
railed  you  unto  Glory,  and  Vertue.  In  a  Word, 
If  you  would  have  CHRIST  for  yours,  and  walk 
in  the  Paths  of  Vertue,  and  obtain  eternal  Life 
through  him,  you  mufl  carefully  attend  the  Me- 
thods he  has  diredcd  you  to,  and  diligently  read, 
and  iiear,  and  meditate,  and  pray  •,  and  thus  go 
to  him  to  teach  yoUj  wlio  is   able  to  open  your 

(t)  7^h.  V.  59. 

blmd 


Serm.  IX.  Divine  Commandpient,  245 

blind  Eyes,  and  give  you  Underftanding,  that  yoq 
may  live. 

4.  Bring  yourfelf,  and  all  your  Alliens  to  the 
Commandment.  The  Commandment  is  the  Rule 
of  Life  ;  and  therefore  you  owe  this  to  it,  to 
eye  it  as  your  Rule,  and  examine,  and  prove, 
all  your  A6lions  by  it,  as  the  certain  Standard 
of  Truth  and  Holinefs.  This  will  be  the  Way 
for  you  fo  to  govern  your  whole  Walk,  as  that 
it  may  bear  fdme  agreeable  Proportion  to  the 
only  Rule,  and  that  you  may  be  able  to  adorn 
the  Do6lrine  of  GOD  your  Saviour  in  all  things. 
The  Pfalmift  enquires,  (q)  Wherewithal  Jhall  a 
yo.ung  Man  cleanfe  his  Way  ?  and  the  anfwer 
to  it  is,  by  taking  Heed  thereto,  according  to  Thy 
V/ord.  This  Word  mud  be  a  Lamp  unto  your 
Feet,  and  a  Light  unto  your  Path,  as  ever  you 
would  run  the  V7ay  of  the  divine  Command- 
ment. Without  this  you  will  be  in  great  Dan- 
ger of  running  into  Errors,  in  Opinion,  and 
Pradice,  and  give  Satan  a  great  Advantage  a~ 
gainft  you,  to  draw  you  away  from  your  Sted- 
faftnefs  in  your  Chridian  Courfe  ;  but  while 
you  diligently  compare  yourfelf,  and  Adions^ 
with  the  Word,  and  arm  yourfelf  with  the 
Sword  of  the  Spirit,  it  is  written,  you  will  be 
the  better  able  to  repel  Temptations,  and  pre- 
ferve  yourfelf  pure  from  the  great  Tranfgreflion, 
Ee  very  careful  therefore  to  put  in  Praftice  all 
known  Duties,  of  Piety,  and  Devotion,  to  GOD, 
and  of  Juftice,  and  Charity,  to  Man,  and  to  a- 
void  all  known  Sins  of  Profanenefs,  Injuftice, 
Intemperance,  and  whatfoever  elfe  you  find  the 
Word  of  GOD  warns  you  againft  ;  that  your 
whole  Lives  may  be  a  conftanr,  fteady,  uniform  < 

f^J  P/.  cxix.  9.  ' 

Obedience 


2\(y  The  Excellency  of  the   Serm.  IX. 

Obedience  to  the  divine  Commandment:  then  fhall 
you  not  be  afhamed,  when  you  have  refpefl 
unto  all  his  Commandments  :  then  will  not 
your  own  Hearts  reproach  you;  for  a6ling  con- 
trary to  the  Light  of  your  Mind,  and  your 
Duty  to  GOD,  but  approve  the  Wifdom  of 
your  Conduft,  and  afford  you  good  Hope  of  a 
happy   Conclufion. 

5.  Finally  ;  Live  upon  the  divine  Command- 
ment. The  Defign  of  the  Commandment  is  to 
promote  our  Comfort  in  this  World,  and  our 
compleat  Happinefs  in  the  next  \  great  and  pre- 
cious are  the  Promifes  by  which  this  is  made  over, 
and  fecured  to  us.  Let  the  obedient  Soul  then 
take  this  as  his  proper  Food  and  Nourifhmcnt, 
and  live  upon  it  -,  live  in  the  Exercife  of  a  lively 
Faith  in  the  Promifes  of  GOD,  and  in  JESUS 
CHRIST,  the  great,  and  only  Head,  and  *  Me- 
diator, of  the  new  Covenant,  in  whom  ell  the 
Fromifes  are  Tea,  and  Amen.  Here,  therefore,  lee 
the  obedient  Soul  repair,  as  to  his  Afylum^  his 
Place  of  Safety  in  the  evil  Day  •,  •  and  at  what 
Time  he  is  in  Diftrefs  and  Trouble,  of  any 
Kind,  regularly  lay  hold  upon  the  Promifes,  and 
all  the  Bleflings  contained  therein,  and  from  thence 
fetch  in  feafonable,  and  fuffij:ient  Support  to  his 
Mind  under  the  AfRi6lions  that  befall  him,  and 
let  in  the  Beams  of  divine  Light,  and  Joy, 
in  the  darkeft,  and  moft  melancholly  Hours, 
that  pafs  over  him.  Thus  you  find  the  holy 
Pfalmijl  deriving  his  Comfort  fron?  the  di- 
vine Commandment  in  the  midft  of  all  the 
Afflictions  he  met  withal,  {r)  This  is  my  Comfort 
in  my  /iffliclion,  (fays  hej  for  thy  Word  hath  quic- 
kened me, —  Thy  Statutes  have  been  my  Songs^  in 

('■)  Pf'  «ix.  50,  54. 

thi 


Serm.IX.  Divim  Commandment,  24.7 

the  Houfe  of  my  Pilgrimage,  Let  us  then  drav/ 
Water  out  of  thefe  Wells  of  Salvation,  and  drink 
in  of  the  River  of  divine  Pleafures,  and  feed  upon 
the  full  Joys,  which  are  thus  provided  for  uS. 
Think  not  to  find  Relief  from  the  Creature,  and 
therefore  go  not  to  an  imperfed  World,  alone, 
to  fupply  our  Wants,  or  redrefs  our  Grievances  ^ 
but  go  to  the  exceeding  broad  Commandment, 
where  GOD,  and  CHRIST,  and  Earth,  and 
Heaven,  are  made  over  to  the  believing,  penitent, 
obedient  Soul  ;  and  in  this  Portion  let  us  rejoice, 
though  we  lliould  be  poor,  defpifed,  and  afflifted, 
in  this  World  ;  for  this  is  a  Portion  infinitely- 
preferable  to  all  that  the  whole  Creation,  alone, 
can  yield  us.  While  others,  therefore,  are 
faying,  to  all  about  them.  Who  will  Jhew  us 
any  Good  ?  And  have  no  farther  Concern  upon 
their*  Minds,  than  how  they  may  grow  great, 
and  grafp  enough  of  this  World  in  their 
Hands  ;  let  us  take  in  the  Sweetnefs  of  the 
divine  Promifes,  and  rejoice  in  the  Lifting  up 
of  thfe  Light  of  GOD's  Countenance  upon  us, 
more  than  in  the  Increafe  of  Corn,  and  Wine, 
and  Oil.  So  you  fee  the  Pfalmift  flighting  a  Por- 
tion in  this  Life,  and  living  upon  the  Promife, 
faying  {s)  Deliver  me  from  the  Men  of  this  fForld, 
who  have  their  Portion  in  this  Life  ; — as  for  me^ 
Ifhall  behold  thy  Face  in  Right eoufnefs^  I  will  be 
fatisfied  when  I  awake  with  thy  Likenefs. 

Let  this  be  our  conftant  Temper,  and  Behavi- 
our, towards  an  imperfeft  World,  and  towards 
the  exceeding  broad  Commandment  of  GOD  ; 
and  then,  when  all  the  Springs  of  Nature  fhall 
have  run  dry,  and  the  final  DifTolution  of  the 
prefent  Frame  of  this  Vifible  World  fhall  have  put 
an  End  to  all  the  fair  Promifes,    and  delufive 

(s)  Pf.  xvii.  14,    15. 

Flatteries, 


24-8  ^^  Excellency  of  &c.  Serm.  IX., 

Flatteries,  of  created  Objefts,  as  well  as  taken  off 
all  their  Terror,  we  fhall  have  a  larger  Experi- 
ence of  the  Excellency  of  the  divine  Command- 
went,  in  jthe  Fulnefs,  and  Perpetuity  of  its  Hap- 
pinefs,  and  be  everlaftingly  entertained  in  the 
Dcfi^htful  Enjoyment  of  GOD,  the  incxhaufti- 
ble  Fountain  of  all  Bleflednefs.  I  conclude  all 
with  the  Advice  of  the  Apoftle  to  the  Romans^ 
(j)  Be  not  conformed  to  this  World,  but  be  ye  'tranf- 
formed,  by  the  renewing  of  your  Minds,  that- ye 
may  prove  what  is  that  good,  and  acceptable,  and 
perfeSi  JViU  of  GOD. 

(t)  Rom.  xii.  2. 


F    I    N    I    S\ 


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